I. That communities, both small and great are on trial here, and that
they are eventually called into judgment and rewarded and punished
according to their use, or abuse of talents, is fairly deducible from
the subject under consideration. Such being the divine administration,
we see the importance of national virtue. Morals are the health and
strength of a community: While they remain no enemy can prevail
against it. "The angel of the Lord encampeth round about them that
fear him, and delivereth them"--But when a community degenerates, and
become corrupt and vicious, their guardian angel quits his
charge, and their guardian God becomes the avenger of their crimes.
II. We see also the importance of good government, and good rulers,
who will execute righteous laws with fidelity, and in their own
persons, set the example of obedience to them. The example of those in
authority hath a commanding influence. Their principles and practices,
draw many after them. We see this exemplified in the history of the
Hebrews: When their great men were good men, virtue was respected, and
the nation rejoiced; but "the wicked walked on every side, when the
vilest men were exalted," and the degrading, and even desolating
judgments of heaven followed. "These things happened unto them for
ensamples; and are written for our admonition," *
* 1 Corinthians x. 11.
III. The character of individuals is not to be judged by their
circumstances here. When judgments are abroad to punish national
wickedness they do not always fall on the most guilty--they fall on
the community.--All who belong to it are obnoxious. "Suppose ye that
the Gallileans whose blood Pilate mingled with their sacrifices were
sinners above all the Gallileans, because they suffered such things? I
tell you, Nay; except ye repent, ye shall all likewise perish." All
have sins sufficient to justify God in taking them away when, and how,
he pleaseth.
Was there not another life, impartiality would require a different
divine administration. Discriminations would here be made according to
the difference of moral characters. They are not made. The iniquity of
fathers is visited on their children; the iniquity of communities on
particular generations, and on individuals; and often on those who are
not the most guilty! We see it in every part of the sketch which
we have taken of the divine government.
The doctrine of another life clears up this mystery. Without the
belief of it we cannot "ascribe righteousness to our Maker;" but when
we take it into the account every difficulty is removed, That there is
another life, in which the perfect rectitude of divine providence will
appear, is a dictate of reason, and the explicit language of
revelation.
IV. When the mystery of God is finished, and the veil now spread over
the divine administration taken away, we shall see the wisdom,
justice, and goodness of those parts of it, which now, seeing only in
part, we contemplate with surprize and wonder.--"That all the
righteous blood shed on the earth, from that of righteous Abel, to our
Savior's day, should be required of that generation;" and that there
should be seasons in which the sins of nations and of the world are
avenged on particular generations, who are made to bear the sins of
those who had gone before them, and on individuals, not distinguished
by their crimes, will no more astonish and confound us!
We now witness such things in the divine administration! We cannot but
witness them. We shall then see the reasons of them, and be satisfied;
we shall join in that angelic ascription, "Even so Lord God Almighty,
true and righteous are thy judgments." * Till that decisive day, let
us wait on the Lord, and in the way of well doing, trust in his mercy
--"For of him, and through him, and to him, are all things; To whom
be glory forever." +
* Revelation xvi. 7. + Romans xi. 26.