to him who is supposed to inflict them. It is a strong argument for a state of retribution hereafter, that in this world virtuous persons are very often unfortunate, and vicious persons prosperous; which is wholly repugnant to the nature of a Being who appears infinitely wise and good in all his works, unless we may suppose that such a promiscuous and undistinguishing distribution of good and evil, which was necessary for carrying on the designs of Providence in this life, will be rectified and made amends for in another. We are not, therefore, to expect that fire should fall from heaven in the ordinary course of Providence; nor when we see triumphant guilt or depressed virtue in particular persons, that omnipotence will make bare its holy arm in the defence of the one, or punishment of the other. It is sufficient that there is a day set apart for the hearing and requiting of both according to their respective merits. The folly of ascribing temporal judgments to any particular crimes, may appear from several considerations. I shall only mention two: first, that generally speaking, there is no calamity or affliction, which is supposed to have happened as a judgment to a vicious man, which does not sometimes happen to men of approved religion and virtue. When Diagoras the atheist was on board one of the Athenian ships, there arose a very violent tempest; upon which the mariners told him, that it was a just judgment upon them for having taken so impious a man on board. Diagoras begged them to look upon the rest of the ships that were in the same distress, and asked them whether or no Diagoras was on board every vessel in the fleet. We e are all involved in the same calamities, and subject to the same accidents; and when we see any one of the species under any particular oppression, we should look upon it as arising from the common lot of human nature, rather than from the guilt of the person who suffers. Another consideration that may check our presumption in putting such a construction upon a misfortune, is this, that it is impossible for us to know what are calamities and what are blessings. How many accidents have passed for misfortunes, which have turned to the welfare and prosperity of the persons in whose lot they have fallen! how many disappointments have, in their consequences, saved a man from ruin! If we could look into the effects of everything, we might be allowed to pronounce boldly upon blessings and judgments; but for a man to give his opinion of what he sees but in part, and in its beginnings, is an unjustifiable piece of rashness and folly. The story of Biton and Clitobus, which was in great reputation among the heathens, for we see it quoted by all the ancient authors, both Greek and Latin, who have written upon the immortality of the soul, may teach us a caution in this matter. These two brothers, being the sons of a lady who was priestess of Juno, drew their mother's chariot to the temple at the time of a great solemnity, the persons being absent who by their office were to have drawn her chariot on that occasion. The mother was so transported with this instance of filial duty, that she petitioned her goddess to bestow upon them the greatest gift that could be given to men; upon which they were both cast into a deep sleep, and the next morning found dead in the temple. This was such an event, as would have been construed into a judgment, had it happened to the two brothers after an act of disobedience, and would doubtless have been represented as such by any ancient historian who had given us an account of it. 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