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may see it expedient, for various reasons, to spare. One of these reasons is given in the parable before us. When the servants of the householder represented to him that there was a great number of tares intermixed and growing up with the wheat, and asked whether they should not go and root them up; his. answer was, nay; lest while ye gather up the tares, ye root up the wheat also with them. The meaning is, that in the present imperfect scene of things, the virtuous and the wicked are so intermingled and so connected with each other, that it is frequently impossible to punish the guilty without involving the innocent in their sufferings. In the case of sinful nations, or any large bodies of men, this is very apparent. It may happen that a very considerable part of a great community may be guilty of the most enormous crimes, of oppression, injustice, ambition, cruelty, murder, and impiety, and we are apt to call out for immediate and exemplary vengeance on such wretches as these. But if this vengeance was to be executed in all its extent, if this people was to be extirpated by fire and sword, or to be destroyed by famine, by pestilence, or earth

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quake, it is evident that great numbers of innocent persons must. perish in this general wreck, and that the wheat would be rooted up with the tares. Instead therefore of censuring the dispensations of the Almighty these instances, we ought to praise and adore him for exercising his mercy when we should have no compassion, and for sparing the wicked lest he should destroy the righteous.

But though this reasoning may be allowed in the case of guilty nations, yet it may be thought not to hold good with respect to individuals. It may be alledged, that single of fenders at least may be cut off, without doing any injury to the innocent or the virtuous, But is this a fact which can at all times be safely assumed? Is the criminal, whom you wish to see chastised, a perfectly unconnected, solitary, and isolated being? Has he no wife or children, no relations, no dependents, no persons of any description, that look up to him for protection, support, or assistance? If he has, are you sure that all these persons are as worthless and as deserving of correction as himself? May they not, on the contrary, be

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as minent in virtue as he is in wickedness; or

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at the least, may they not be exempt from many of those flagrant sins that call for immediate and exemplary punishment? If so, would you have these innocent, and perhaps excellent persons, involved in the ruin of the great delinquent, on whom they entirely depend? Would you have the righteous Governor of the universe make no distinction in the infliction of his punishments? Should we not rather adopt the pathetic language of Abraham, when he is pleading with the Almighty for Sodom and Gomorrah? “Wilt thou slay the righteous with the wicked? That be far from thee. Shall not the Judge of all the earth do right *?" You see then that there may be the best and most substantial reasons for. delaying the punishment of the wicked, both with respect to nations and individuals; and that when we are rashly calling out for immediate vengeance, the Judge of all the earth is full of tenderness and pity, and sees the best reasons for respiting even the most notorious offenders.

But besides this, there are other reasons for God's forbearance towards sinners. They

*Gen: xviii. 25.

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are sometimes, as the prophet expresses it, the rod of his anger*. He makes use of them as instruments to chastise each other, or to correct the faults of those who are much bet ter than themselves. And it frequently happens that their punishment is only delayed till they have completely finished the work for which they were raised up, and that then they are made to justify the dispensations of the Almighty by the awful spectacle of a conspicuous and terrifying fall.

To instance only the case of one notorious offender. That miscreant Judas Iscariot, long before he betrayed his master, gave proofs of a most depraved and corrupt disposition. He was intrusted with the little stock that belonged in common to our Lord and the apostles; he kept the bag, and he robbed it.

This flagrant breach of trust certainly deserved the severest punishment; and no doubt the disciples secretly murmured in their hearts, and condemned their divine master for too great lenity towards so vile a wretch. But they knew not what he knew, that he was reserved for an important, though nefarious

* Isaiah x. 5.

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purpose, and was to be the instrument of betraying the Saviour of the world into the hands of his murderers, a deed for which his former crimes shewed him to be perfectly well qualified. When this work of darkness was done, his doom was sealed, his punishment instantly followed; and, what increased its bitterness, it was inflicted with his own hand.

There is still another very important consideration, which may frequently occasion a delay in punishing even grievous offenders; and that is, the goodness and long-suffering of God, who is not willing that any should perish, but that all should have time for repentance.

He who looks into the hearts of men, may see various reasons for sparing those whom we would consign to immediate destruction. He may discern some good qualities in them which are unknown to us, some good dispositions and good principles, which have entirely escaped our observation. He may perceive that they have been betrayed into the crimes they have committed, more by unfortunate circumstances, by error of judgment, by mistaken zeal, by wrong education, by the solicitation and

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