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INTRODUCTORY LECTURE.

aguilt to1992 edt to ono a blow edt. betting frustration tion of the e plans of infinite wisdom and goodness, and plot the ruin of the world's chief creature, man, that was made in the mean image of God? When the Tempter plied his unholy work, and the glory or the ruin of a world depended upon frail man's decision; when sin and misery 98099 nebbidrot and death stood eager to seize their prey, and the fate of unborn millions was to be sealed by the 99 18:10 2018 deed of their progenitor, where was the eye which never sleeps, the mercy which delighteth to succour Was the Lord's hand shortened, that it could not save % was his ear heavy 19231 he could not hear? And provided that the popu lar view of the origin of evil were correct, might it not be justly apprehended, that, since this powerful adversary had once succeeded in frustrating the Creator's design, and in accomplishing the ruin of his noblest earthly work, at the very theory commencement of the history of the e species he may, in some future condition of being, again assail us in our blissful Eden, and destroy the fair realities of possession, and dispel the bright visions of hope? Such are the questions which naturally occur to the mind when reviewing this fundamental doctrine of the popular faith, and comparing it with the character and attributes of God, as displayed in his works and word bead us Would it not be more consistent in us to admit, that what we call evil, is a part of that administration of the Almighty, which worketh all things together for good? I form the light and create darkness,' saith the Lord: I make peace and create evil: I, the Lord, do d do all these things. That evil is per

mitted in the world, is one of the 'secret things which belong unto the Lord our God,' and of the origin of which, it is vain for us to inquire. The figures of scripture, upon this subject, convey no certain knowledge to the mind; for the history of man's first disobedience, and the fruit of that forbidden tree, whose mortal taste brought death into the world and all our woe,' is evidently an allegorical description, the explanation of which it is unimportant for us to know.

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But some will ask, why was evil permitted to enter into the creation of God? I hesitate not to assert, that the chief portion of man's evils arises from his own heedlessness and folly, and from his own defective institutions. Notwithstanding, if we have regard to the test of truth, namely, an agreement of our ideas, words, and actions, with the real nature and state of things,' it will be as impossible for us to suppose that it is unnecessarily allowed under the government of an all-powerful, wise, and good Being, as that it was introduced into the world by an adversary of the Supreme, to thwart his plans and mar his work. It behoves us to consider that, since the Creation teenis with proofs of the uncontrollable power, unfathomable wisdom, and unlimited goodness, of its Author, the system of moral government, to which he has submitted man, is best upon the whole, and is preparatory to that more perfect condition which revelation promises him. That this is the state of the case, we have good reason to believe, when we perceive that evil is self-destructive; and that it is, invariably, either preparatory to, or accompanied with, a certain portion of good.10.151.1

It is self-destructive in the way of restraint and correction. No man, having a clear perception of duty, or of real enjoyment, would pursue a line of conduct productive of evils Ment invariably seek good, how much soever they may deceive themselves, as to what really possesses that cha❤ racter, or as to the means by which good may be attained, They are deluded by passion, or by a false view of the means of happiness, to pursue as good, what, in its consequences, is productive of great evil and suffering. They are apt to be led, by the deceitful hope of profit or of pleasure, from the path of duty and the practice of universal righteousness. Whereas, no real good can be attained apart from these. But when, regardless of the obligations of virtue and religion,men have sought good in the gratification of their vain desires, and have entailed upon themselves the sadconsequences of their folly, few, methinks, com paratively speaking, would be so heedless of their own true interests, (as again to expose themselves to suffering and misery, by a repetition of the criniesod jobrog gotz.coniquid has ingedr It is conducive to good when it leads men to reflect upon the ways and dispensations of God's providence, upon the duties and responsibilities of their several stations, and when it points out the necessity of resisting temptation and of adhering to the path of duty. Evil, therefore, no less than good, offers proofs of God's wise and merciful administration.611917

If evil were not mingled with the good in the present system of the divine government, man's nature must be totally different from what it is.

We flatter ourselves that we are at the top of the scale of intellectual being, whereas there is good reason to believe that we are at the bottom. Man is too much an animal to be freed from evil. It is evil, which drives him from indolence to action, and which urges him onwards in the attainment of excellence.Evill drives the savage to seek the necessary subsistence for the maintenance of life. Evil drove the feeder on acorns, and the depender on the doubtful products of the chase, to becomo tillers of the ground. Evil drove men from a life of solitudes and doneliness, to one in which he' should enjoy the society and friendship of his kind. The evils of war, produced by ambition, or other causes, have, nevertheless, opened the way for the more speedy civilizing of the world. The evils connected with a rude state of society have given rise to the arts and manufactures, which add so greatly to the comforts and enjoyments of life, Evil tends toh man's watchfulness and security, by showing him the necessity of caution and vigilance. Evil tends to the securing of mens liberties and happiness, when goaded by oppres sion, they resist the wrong. In fact, without evil,that is to say, if constituted as their nature is, they might live in eases and enjoyment, and be free from every source of anxiety, and care, and sor row, men twould, assuredly, become the most slothful, worthless, creatures, in God's creation: therefore does evil tend, as necessarily las good, to work out the plans of divine providence in this infancy of our being. bolgan ton 919w live t

Human experience demonstrates the beneficialĮ ei ti todw monł tuonsilib qlletot od tam swtca

effects of evil in the formation of character. It is out of the school of adversity that men most commonly obtain their best and truest friends. What man, bred in ease and in unruffled enjoyment, was ever a philanthropist or patriot or distinguished for any of the more prominent traits of intellectual and moral greatness? What man, either in poetry or in prose, chooses, for the subject of his tale, an undisciplined hero? Does not the testimony of religion go to establish the necessity and the wholesome effects of evil? Shall there be evil in a city, and the Lord hath not done it ?'s Does not the Psalmist say, It is good for me that I have been afflicteds for hence have I learned to keep thy statutes? Did not the Lord Jesus testify as to the benefit of affliction Blessed are they that mourn? Did he not exemplify the necessity and benefit of evil in his own life, when, through sufferings he was made perfect?? Does not the Apostle establish the same fact, when he exhorts us to rejoice in tribulation??, Did not the beloved disciple witness the beneficial result of evil, when, in prophetic vision, he saw amongst the just made perfect,' them that had come out of great tribulation? Thus do we perceive that evil, no less than good, is made to conduce, under the superintending providence of God, to the correcting of man's errors, and to the training of him up for greater degrees of virtue and happiness. It can not, therefore, consistently with the rule of truth, be attributed to the arts and stratagems of a ma lignant being, opposing and thwarting the plans of the Supreme. egnult