beggar who was laid at his gate. It came to pass that the poor man died: the rich man also died and was buried. Thus far there was no difference: to human eyes both had shared the same fate, both were involved in the same calamity. But let us look beyond the grave, and a striking difference appears. The poor man was carried by Angels into Abraham's bosom ; and the rich man in hell lifted up his eyes in torment.

From this I infer, that if we were more attentive than we commonly are, to the course of Providence, we would find the finger of God more visible than we at present think it to be. On the right hand, and on the left, he doeth his work, though we do not perceive him.

We may observe farther, that, the interests of men are so blended together, and so intimately connected; the happiness and misery of one depends so much upon the happiness and misery of another: in short, society is bound by so close a chain, that if one link be broken, the whole is loosened and dissolved. For this reason, though the wicked were punished in the most private manner possible, the good must necessarily be fellow sufferers.

Every man, however mean or vicious, has friends and connections and dependents who are deeply interested in his welfare, who look up to him for assistance and support, and who would severely feel his loss, if his crimes should call forth the vengeance of heaven. You are vexed, you say, to see the proud rich man living in open neglect and contempt of religion, addicted to pleasure, debauchery, and intemperance; indulging himself in the practice of every vice that is offensive to God and disgraceful to the human character. You wonder that God is so slow to wrath. But, are you sure that this offender is really as bad as you pretend he is. Is it not true, that, we are very apt, through envy and jealousy, to form too unfavourable an opinion of the characters of the great? Believe me there is more virtue, more attention to the rules of morality and justice, (and this alone is pure and undefiled religion) to be met with among the rich than is commonly imagined. But, farther, have you considered how many poor people are daily fed by the crumbs which fall from the rich man's table? how many families are supported by that labour and employment which ministers to his pleasures and diversions? Do

moment.

you know all those friends and connections who depend upon his interest for employment and promotion? Or have you thought of what shall become of his family and children, whose sole reliance is on him for subsistence, education, and introduction into life? Among all this number, there are surely some who ought not to share in his sufferings. The man himself may deserve no mercy. In his own case, there may not be one reason why his punishment should be delayed for a single But would you throw an hundred industrious people out of employment, and leave them as a burden on the publick? Would you cut off the hopes of many diligent and well-educated young men, who expected, by his means, to have been brought forward into notice, and to have served their country in an useful station? Would you reduce a family of innocent and helpless children to beggary, and turn them into the street without a friend or a protector? This, I am afraid, you will find it more difficult to reconcile with the mercy of God, than to account for the present impunity of vice in perfect consistency with jus

tice.

Upon the whole, who has any reason to

complain that judgment is not speedily executed against an evil work? It cannot be the wicked, for they are the immediate gainers: nor ought it to be the good, because it is for their sakes that the evil are spared. And certainly none would wish to have the scene reversed; to see God's justice as conspicuous as his mercy now is; in place of patience, forbearance, and long-suffering, to behold nothing but wrath and judgment and fiery indig

nation.

II. Thus far, Christians, I have endeavoured to explain the reasons why divine provi dence does not speedily execute sentence against an evil work. Thus far I have endeavoured to vindicate the character of God from the objections brought against it from this part of his government. A very few short inferences from what has been said will serve to illustrate the second head of discourse, which is to show, that, the conduct of wicked men is highly absurd and unjustifiable in taking encouragement to continue in sin from this part of the divine economy.

Every thing which has been said conspires to prove, that God does not defer the punishment of sin because he approves of it. On

the contrary, this very temporary impunity is a proof of his justice and wisdom. And surely the just and natural inference is, not that we may go on boldly in iniquity because the Governour of the world seems regardless of his laws, and punishes not their transgression; but knowing as we do his holiness and justice, we ought to infer that there will be a reckoning in future, and that the more terrible, the longer it is delayed. If the wicked received the due reward of their deeds, as soon as they committed any crimes, they might then suppose that all was over, and that they might safely continue in transgression, undisturbed by the fears of futurity. But when the stroke is suspended, while their fate is uncertain, anxiety and fear should take place of presumption, and security give way to repentance and reformation. Had men like brutes been devoid of sense and reason, it would have been necessary to operate upon their minds by present rewards and punishments. And, in that case, they would perhaps have been excusable for continuing to transgress the law, if their actions were not followed by their immediate reward or punishment: But since they are reasonable beings, and know that the justice of Bb

VOL. I.