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in every society. Strong objections seem hence to arise against either the wisdom or goodness of Divine Providence: especially when we behold bad men not only tolerated in the world, but occasionally exalted in their circumstances, to the depression of the just. Why, it will be said, if a Supreme Being exist, and if his justice rule the universe, does he allow such infamous persons as the records of history often present, to have a place, and even to make a figure in his world? Why sleeps the thunder idle in his hand, when it could so easily blast them? What shall we think of one who, having the power of exterminating them always at his command, permits them to proceed without disturbance; nay, sometimes appears to look on them with complacency? It becomes highly worthy of our attention to consider what answer can be made to these objections; to inquire whether any reasons can be given that serve to justify this dispensation of Providence, in allowing a mixture of bad men to continue on the face of the earth until the end of time. This inquiry shall make the subject of the present discourse, together with such reflections as naturally arise from surveying the state of human affairs.

BUT, before entering directly on such inquiry, it may be proper to take notice, that in our estimation of who are the good, who are the bad, we are often in hazard of committing mistakes. The real characters of men are known only to God. They frequently depend on the secret and unseen parts of life. As in judging of themselves men are always partial, so in judging of others they often err, through

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the imperfect information which they have gathered, or the rash prejudices which they have formed. They are too apt to limit the character of virtue to those who agree with them in sentiment and belief; and to exaggerate the failings of those against whom they have conceived dislike, into great and unpardonable crimes. Were it left to the indiscreet zeal of some to extirpate from the earth all those whom they consider as bad men, there is ground to apprehend that, instead of tares, the wheat would often be rooted out. At the same time we readily admit the fact, as too manifest to be denied, that a multitude of gross and notorious sinners are now mixed with the followers of God and virtue. Let us proceed then to consider how far this is consistent with the justice and wisdom of the Governour of the world,

It is a principle in which all serious and reflecting persons have agreed, and which by many arguments is confirmed, that our present state on earth is designed to be a state of discipline and improvement, in order to fit human nature for a higher and better state which it is to attain hereafter. Now, this principle being once admitted, we say, that the mixture of virtue and vice which here prevails, is calculated to answer this purpose better than a more unmixed and perfect state of society would have done.

FOR, in the first place, the crimes of the wicked give occasion to the exercise of many excellent dispositions of heart among the righteous. They bring forth all the suffering virtues, which otherwise would

have had no field; and by the exercise of which the human character is tried, and acquires some of its chief honours. Were there no bad men in the world to vex and distress the good, the good might appear in the light of harmless innocence; but could have no opportunity of displaying fidelity, magnanimity, patience, and fortitude. One half of virtue, and not the least important half, would be lost to the world. In our present imperfect state, any virtue which is never exercised is in hazard of becoming extinct in the human breast. If goodness constantly proceeded in a smooth and flowery path; if, meeting with no adversary to oppose it, it were surrounded on every hand with acclamation and praise, is there no ground to dread that it might be corrupted by vanity, or might sink into indolence? This dangerous calm must therefore be interrupted. The waters must be troubled, lest they should stagnate and putrefy. When you behold wicked men multiplying in number, and increasing in power, imagine not that Providence particularly favours them. No; they are suffered for a time to prosper, that they may fulfil the high designs of Heaven. They are employed as instruments in the hand of God for the improvement of his servants. They are the rods with which he chastens the virtuous, in order to rouse them from a dangerous slumber; to form them for the day of adversity, and to teach them how to suffer honourably.

In the next place, the mixture of the bad among the good serves not only to give exercise to the passive graces, but also to improve the active powers and virtues of man. It enures the righteous to vigi

lance and exertion. It obliges them to stand forth, and act their part with firmness and constancy in evil times. It gives occasion for their virtues to shine with conspicuous lustre; and makes them appear as the lights of the world amidst surrounding darkness. Were it not for the dangers that arise from abounding iniquity, there would be no opportunity for courage to act, for wisdom to admonish, for caution to watch, nor for faith to exert itself in overcoming the world. It is that mixture of dispositions which now takes place, that renders the theatre on which we act so busy and stirring, and so much fitted for giving employment to every part of man's intelligent and moral nature. It affords a complete field for the genuine display of characters; and gives every man the opportunity to come forth and show what he is. Were the tenour of human conduct altogether regular and uniform, interrupted by no follies and vices, no cross dispositions and irregular passions, many of our active powers would find no exercise. Perhaps even our life would languish, and become too still and insipid. Man is not yet ripe for a paradise of innocence, and for the enjoyment of a perfect and faultless society. As in the natural world, he is not made for perpetual spring and cloudless skies, but by the wintry storm must be called to exert his abilities for procuring shelter and defence; so in the moral world, the intermixture of bad men renders many an exertion necessary, which in a more perfect state of the world would find no place, but which in the present state of trial is proper and useful. — The existence of vice in the world assuredly testifies our present corruption; and, according to the degree of its

prevalence, is always, more or less, the source of misery. It is a standing proof of the fall and degeneracy of man. But as long as that fallen state continues, the wisdom of Providence eminently appears in making the errours and frailties of the wicked subservient to the improvement of the just. Tares are for that reason suffered at present to grow up among the wheat.

THESE observations on the wisdom of Providence in this dispensation will be farther illustrated by considering the useful instructions which we receive, or which at least every wise man may receive, from the follies and vices of those among whom we are obliged to live.

First, They furnish instruction concerning the snares and dangers against which we ought to be most on our guard. They put it thereby in our power to profit by the errors and misconduct of others. By observing from what small beginnings the greatest crimes have arisen; observing how bad company has seduced this man from his original principles and habits; how a careless indulgence of pleasure has blinded and intoxicated that man; how the neglect of divine institutions has, in another, gradually paved the way for open profligacy; much salutary instruction is conveyed to the virtuous. Tracing the dangerous and slippery paths by which so many have been insensibly betrayed into ruin, their views of human nature are enlarged; the sense of their own imbecility is strongly impressed upon them; accompanied with the conviction of the necessity of a constant dependence on the grace and assistance of Heaven. All the crimes, which they behold dis

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