he should at least testify his justice by placing a wide difference between the good and the bad? between virtue, which he loves, and vice, which he abhors? which difference must consist in the the different state of happiness and of misery in which the good and bad are finally placed. And may we not be made deserved sacrifices to this dispensation?

Now if any one feel his heart struck with the terrors of the Lord, with the consideration, of this dreadful subject, and with the declarations of Scripture relating thereto, which will all have their accomplishment; let him be entreated, let him be admonished to hold the idea, tremendous, as it is, fully in his view, till it has wrought its effect, that is, till it has prevailed with him to part with his sins; and then we assure him, that to alarm, fright, and horror, will succeed peace, and hope, and comfort, and joy in the Holy Ghost. There is another way of treating the matter, and that is to shake off the idea if we can; to drown it in intemperance; to overpower it with worldly business; to fly from it in all directions, but mostly in that which carries us to hurrying tumultuous diversions, to criminal indulgencies, or into gross sensuality. Now of this course of proceeding it is certain, that if it lay the mind in any degree at ease in this life, it is at the expense of the inevitable destruction of our souls in the next; which is enough to say against it; but in truth it answers even its present purpose very imperfectly. It is a way of getting rid of the matter, with which even we ourselves are not satisfied. We are sensible that it is a false, treacherous, hollow way of acting towards our own souls. We have no trust in what we are doing. It leaves no peace, no hope, no comfort, no joy.

Now, by the side of this immense consequence of saving or of losing our immortal souls, place any difference that the things of this life can make to us; place riches and poverty, grandeur and humility, success or misfortune; place, more especially, the difference between possessing and sacrificing an unlawful gratification; between compassing and renouncing an unjust purpose; making or giving up an unfair gain; in a word, between the pleasures and temptations of vice, and the self-denials of virtue; and what do they amount to? The objects themselves are nothing when put in competition with heaven and hell.-Were it true, which it is not, that real, solid, inward happiness was proportioned either to outward circumstances, or the indulgencies of our appetites and passions; that the good things, as they are called, and pleasures of life, were as satisfactory to the possessor, as they are, for the most part, deceitful and disappointing, still their duration is nothing. The oldest men, when they cast back their eyes on their past life, see it in a very narrow compass. It appears no more than a small interval cut out of eternal duration, both before and after it; when compared with that duration as nothing. But we must add to this two other questions. Can life be counted upon to last to what is called old age? No man, who observes the deaths that take place in his neighbourhood, or amongst his acquaintance, will so compute. Or, secondly, do the pleasures of sin last as long as our lives? We may answer, never; with the single dreadful exception of the sinner being cut off in his prime. Whoever looks for permanent happiness from the pleasures of sin will find himself miserably mistaken. They are short, even compared with our short lives; subject to casualBut to return to the direct subject of our dis- ties and disasters without number; transitory, not course. The Scriptures uniformly represent the only as the things of this world are transitory, but wicked as not only suffering positive misery, but in a much greater degree. It will be said, howalso as having lost, by their wickedness, the hap-ever, that though this observation may be true of piness of heaven, and as being sensible of their loss. They are repeatedly described as cast out, or as shut out, into outer darkness: whilst the good are entering into the joy of their Lord. This imports a knowledge of their own exclusion. In the parable of the rich man and Lazarus, the rich man being in torments, is made to see Lazarus at rest. This teaches us, that the wicked will be so far informed of the state of the good, as to perceive and bewail, with unutterable anguish and regret, their own sad fate in being refused and rejected, when, had they acted differently, they would have been admitted to it. This is, strictly speaking, losing a man's soul: it is losing that happiness which his soul might have attained, and for which it was made. And here comes the bitter addition of their calamity, that, being lost, it cannot be recovered. The heaven we hear of But our Saviour delivered his powerful admoin Scripture, and the hell we hear of in Scripture, nition, not so much for his disciples to reason upon, are a heaven and hell depending upon our be- as to carry into practice; that is, that his words haviour in this life. So they are all along spoken might strike into their souls upon these occasions of. Indignation, wrath, tribulation, and an- (which are but too many,) when the business, the guish, upon every soul of man that doeth evil:"bustle, or the allurements of the world are in danmeaning evidently the evil done by him in this life; no other evil was in the apostle's thoughts. Or again, more expressly, "we must all appear before the judgment-seat of Christ, that every one may receive the things done in the body, according to that he hath done, whether it be good or bad.""The things done in the body," are the things taken into the account.

the pleasures of sin, yet an advantage gained by sin, that is, by unrighteous, unconscious means, may nevertheless, remain an advantage as long as we live. This may sometimes be the case; and such advantage may be so long enjoyed, if that can be enjoyed which has a fearful expectation and looking for of judgment annexed to it. But what is the term of that enjoyment compared with the sequel? It is a moment, the twinkling of an eye, compared with a day; an hour compared with a year; a single day with a long life. It is less than these; for all these comparisons are short of the truth. Well therefore doth our Saviour ask, "What doth a man profit if he gain the whole world and lose his own soul?" That world, when gained, he could not keep; nor, if he could, would it make him happy.

ger of shutting out futurity from their thoughts.

These are the times for calling to mind our Saviour's question. Whenever, therefore, we are driving on in the career of worldly prosperity; meeting with success after success; fortunate, rich, and flourishing; when every thing appears to thrive and smile around us; but conscience, in the meantime, little heeded and attended to; the justice, the

SERMON XXXII.

PRESERVATION AND RECOVERY FROM SIN.

For the grace of God, that bringeth salration, hath appeared unto all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.-Titus ii. II, 12.

integrity, the uprightness of our ways, and of our | true; that the sinner, the man involved in unredealings seldom weighed and scrutinized by us; pented, unforsaken sins, can never know how religion very much, or entirely, perhaps, out of soon he may be reduced to this state. the question with us; soothed and buoyed up with that self-applause which success naturally begets; -in this no very uncommon state of soul, it will be well if we hear our Saviour's voice asking us, what does all this prosperity signify? if it do not lead to heaven, what is it worth? When the scene is shifted, if nothing but death and darkness remain behind; much more, if God Almighty be all this while offended by our forgetfulness both of his mercies and his laws, our neglect of his service, our indevotion, our thoughtlessness, our disobedience, our love of the world to the exclusion of all consideration of Him; if we be assured, and if, in reality, it be the case, that his displeasure THERE are certain particular texts of Scripture shall infallibly overtake us at our death; what in which are of inestimable use; for that in a few, truth, under all this appearance of advantage, are short, clear words, they show us the sum of our we getting or gaining? The world may amuse duty. Such texts ought to be deeply infixed and us with names and terms of felicitation, with their imprinted upon our memories; to be written, inpraises or their envy, but wherein are we the bet-deed, upon our hearts. The text which I have ter in the amount and result of substantial happi- read to you, is entitled to this distinction. No ness? We have got our aim, and what is the single sentence that ever was written down for end of it? Death is preparing to level us with the direction of mankind, comprises more importthe poorest of mankind; and after that, a fearful ant truth in less room. The text gives us a rule looking for and expectation of judgment; no well of life and conduct; and tells us, that to lay down founded hopes of happiness beyond the grave; and for mankind this rule, and enforce it by the we drawing sensibly nearer to that grave every promise of salvation, was a great object of the year. This is the sum of the account. Or, which Gospel being published in the world. The Gos is another case no less apposite to our present ar- pel might include other objects, and answer other gument, is it some sensual pleasure that tempts purposes; but as far as related to the regulation of us, some wicked enjoyment that has taken such life and conduct, this was its object and its purhold of our passions, that we are ready to rush pose. The rule, you hear, is, that, "denying unupon it whatever be the consequence? If we godliness and worldly lusts, we should live soberly, gain our object; if we possess our wishes, we are righteously, and godly in this present world." happy but what, if we lose our own souls? what, We must begin by denying ungodliness and if we find ourselves condemned men for hardily worldly lusts:" which means, that we must resist venturing upon crimes, which will, and which we or break off all sins of licentiousness, debauchery, were forewarned that they would, render, us the and intemperance; for these are what are specifiobjects of God's final indignation and displeasure? cally meant by worldly lusts. And these must be Will any gratifications which sin affords be a re-denied; that is, they must either be withstood in compense or a consolation? Are they so even for the diseases, shame, and ruin, which they often bring upon men in this world? Ask those When a rule of morals is plain and positive, it who are so ruined or so diseased. How much is seldom that there is any advantage in enlarging less then for the gnawings of that worm which upon the rule itself. We only weaken it by didieth not; the burnings of that fire which will not lating it. I shall employ, therefore, my present be quenched? In hopeless torment, will it as- discourse in offering such heads of advice as may suage our sufferings, or mitigate the bitterness of be likely, by God's blessing, to assist us in renderour self-accusation, to know that we have broughting obedience to the rule laid down for us; an ourselves into this state for some transient plea-obedience upon which salvation depends. sure which is gone, lost and perished forever? Oh that we had thought of these things before as we think of them now! that we had not been infidels as touching our Lord's declaration! that we had believed in him; and that believing that he had a perfect knowledge of the future fate of mankind, and of the truth of what he taught, we had listened in time to his admonition!

Universally the true occasion for remembering and applying the passage of Scripture before us is, when we are deliberating concerning the conduct we are to pursue in the contests which arise between temptation and duty, between the flesh and the world, or between both united and our own souls. Be the temptation what it will, either in kind or strength, this is the thought to be for ever set against it. That if we give way, we give way in exchange for our own souls; that the perdition of the soul is set forth in Scripture in terins most tremendous, but not more tremendous than

the first instance, or the evil courses into which they have drawn us must be broken off.

First, then, I observe concerning licentious practices, that it is most practicable to be entirely innocent; that it is a more easy thing to withstand them altogether, than it is to set bounds to their indulgence. This is a point not sufficiently understood; though true, it is not believed. Men know not what they are doing when they enter upon vicious courses: what a struggle, what a contest, what misery, what torment, they are preparing for themselves. I trust that there is hardly a man or woman living who enters into a course of sin with the design of remaining in it to the end; who can brave the punishment of hell; who intends to die in that state of sure perdition, to which a course of unrepented sin must bring him or her. No; that is not the plan even of the worst, much less of the generality of mankind. Their plan is to allow themselves to a certain length, and there stop; for a certain time, and then reform; in such and such opportunties and temptations, but in no

more. Now, to such persons, and to such plans, I themselves deceived, will never persist in their enI say this, that it would not have cost them one deavours to any purpose of actual reformation. tenth of the mortification, pain, and self-denial, to All mankind feel a reluctance to part with their have kept themselves at a distance from sin, that sins. It must be so. It arises from the very nait must and will cost them to break it off; adding ture of temptation, by which they are drawn into the further consideration, that, so long as men sin. Feeling then this strong reluctance, it is preserve their innocence, the consciousness of very natural for men to do what great numbers doing what is right is both the strongest possible do, namely, propose to themselves to part with support of their resolution, and the most constant their sins by degrees; thinking that they can source of satisfaction to their thoughts; but that more easily do it in this way than in any other. when men once begin to give way to vicious in- It presents to their view a kind of compromise; a dulgences, another state of things takes place in temporary hope of enjoying, for the present at their breasts. Disturbance at the heart, struggles least, the criminal pleasures to which they have and defeats, resolutions and relapses, self-reproach addicted themselves, or the criminal advantages and self-condemnation, drive out all quietness and they are making, together with the expectation of tranquillity of conscience. Peace within is at an a final reform. I believe, as I have already said, end. All is unsettled. Did the young and un- that this is a course into which great numbers fall; experienced know the truth of this matter; how and therefore it becomes a question of very great much easier it is to keep innocency than to return importance whether it be a safe and successful to it; how great and terrible is the danger that they course or not. What I am speaking of is the trydo not return to it at all; surely they would see, ing to break off our sins by degrees. Now, in the and see in a light strong enough to influence their first place, it is contrary to principle. A man is determination, that to adhere inviolably to the supposed to feel the guilt and danger of the pracrules of temperance, soberness, and chastity, was tices which he follows. He must be supposed to their safety, their wisdom, their happiness. How perceive this, because he is supposed to resolve to many bitter thoughts does the innocent man avoid? quit them. His resolution is founded upon, springs Serenity and cheerfulness are his portion. Hope from this perception. Wherefore, I say, that it is is continually pouring its balm into his soul. His in contradiction to principle, to allow ourselves heart is at rest, whilst others are goaded and tor- even once more in sin, after we have truly become tured by the stings of a wounded conscience, the sensible of the guilt, the danger, and the conseremonstrances and risings up of principles which quences of it. It is from that time known and they cannot forget; perpetually teased by return wilful sin. I own I do not see how the plan of ing temptations, perpetually lamenting defeated gradually diminishing a sinful habit can be conresolutions. "There is no peace unto the wicked, sistent with, or can proceed from sincere religious saith my God." There is no comfort in such a principles; for, as to what remains of the habit, it life as this, let a man's outward circumstances be implies an express allowance of ourselves in sin, what they will. Genuine satisfaction of mind is which is utterly inconsistent with sincerity. Whonot attainable under the recurring consciousness ever continues in the practice of any one known of being immersed in a course of sin, and the still sin, in defiance of God's commands, cannot, so remaining prevalence of religious principles. Yet continuing, hope to find mercy: but with respect either this must be the state of a sinner till he re- to so much of the habit as is yet allowed by him cover again his virtuous courses, or it must be a to remain, he is so continuing, and his continustate infinitely worse; that is, it must be a state of ance is part of his plan. These attempts, thereentire surrender of himself to a life of sin, which fore, at gradual reformation, do not proceed from will be followed by a death of despair; by ruin a true vital religious principle; which principle, final and eternal; by the wrath of God; by the succoured by God's grace, is the only thing that pains of hell. can stand against sin, strengthened by habit. So I should reason, upon the case, looking at it in its own nature. The next question is, How is it in fact? Is it in fact better, is it in experience more successful, than from its nature we should expect it to be? Now I am much afraid, that all the proof which can be drawn either from observation or consciousness is against it. Of other men we must judge by observation; of ourselves by consciousness. What happens then to gradual reformation? Perpetual relapses, perpetually defeated and weakened resolutions. The principle of resistance is weakened by every relapse. Did the mortification of a defeat incite and quicken men to stronger efforts, it would be well. But it has a contrary effect; it renders every succeeding exertion more feeble. The checked indulgences, which in the progress of our fancied amendment we allow ourselves, are more than sufficient to feed desire, to keep up the force and strength of temptation; nay, perhaps the temptation acquires more force from the partial curb which we impose upon it. Then, while the temptation remains with unabated, or perhaps augmented strength, our resolution is suffering continual relaxation;

But, secondly, In what manner, and by what methods are sins to be broken off? for although the maxim which we have delivered be perfectly and certainly true, namely, that it is ease and happiness to preserve innocence entirely, compared with what it is to recover our innocence, or even to set bounds to guilt, yet it is a truth which all cannot receive. I do not mean that all will not acknowledge it, for I believe that those will be most ready to give their assent to it, who feel themselves bound and entangled by the chain of their sin. But it is not applicable to every man's case; because many having already fallen into vicious courses, have no longer to consider how much better, how much happier it would have been for them, to have adhered closely to the laws of virtue and religion at first, but how to extricate themselves from the bad condition in which they are placed at present. Now to expect to break off sin in any manner without pain and difficulty, is a vain expectation. It is to expect a moral impossibility. Such expectations ought not to be held out, because they are sure to deceive; and because they who act under such encouragement, finding

our endeavours become unsatisfactory even to our- | Spirit in the work and struggle through which selves. This miserable struggle cannot be main- we have to go. And I take upon me to say, that tained long. Although nothing but persevering all experience is in favour of this plan, in preferin it could save us, we do not persevere. Finding not ease, but difficulty increased, and increasing difficulty, men give up the cause; that is, they try to settle themselves into some mode of thinking which may quiet their consciences and their fears. They fall back to their sins: and when they find their consciences casier, they think their guilt less; whereas it is only their conscience that is become more insensible; their reasoning more treacherous and deceitful! The danger is what it was, or greater; the guilt is so too. Would to God we could say, that gradual reforms were frequently successful; They are what men often attempt; they are, alas! what men usually fail in.

It is painful to seem to discourage endeavours of any kind after amendment; but it is necessary to advertise men of their danger. If one method of going about an important work be imposing in expectation, and yet in truth likely to end in ruin; can any thing be more necessary than to set forth this danger and this consequence plainly? This is precisely the case with gradual reforms. They do not very much alarm our passions: they soothe our consciences. They do not alarm our passions, because the absolute rupture is not to come yet. We are not yet entirely and totally to bid adieu to our pleasures and indulgences, never to enjoy or return to them any more. We only have in view to wean and withdraw ourselves from them by degrees; and this is not so harsh and formidable a resolution as the other. Yet it soothes our consciences. It presents the semblance and appearance of repenting and reforming. It confesses our sense of sin and danger. It takes up the purpose, it would fain encourage us with the hope, of delivering ourselves from this condition. But what is the result? Feeding in the mean time and fomenting those passions which are to be controlled and resisted; adding, by every instance of giving way to them, fresh force and strength to habits which are to be broken off, our constancy is subdued before our work is accomplished. We continue yielding to the importunity of temptation. We have gained nothing by our miserable endeavour, but the mortification of defeat. Our sins are still repeated. The state of our salvation is where it was. Oh! it is a laborious, a difficult, a painful work to shake off sin; to change the course of a sinful life; to quit gratifications to which we have been accustomed, because we perceive them to be unlawful gratifications; and to find satisfaction in others which are innocent and virtuous. If in one thing more than another we stand in need of God's holy succour and assistance, of the aid and influence of his blessed Spirit upon our souls, it is in the work of reformation. But can we reasonably expect it, whilst we are not sincere? And I say again, that the plan of gradual reformation is in contradiction to principle, and so far insincere. Is there not reason to believe that this may in some measure

account for the failure of these resolutions?

But it will be asked of us, what better plan have we to offer? We answer, to break off our

ence to that of a gradual reform; in favour of it, both with respect to practicability, and with respect to ease and happiness. We do not pretend but that a conflict with desire must be supported; that great resolution is necessary; yet we teach that the pain of the effort is lessened by this method, as far as it can be lessened at all. Passions denied, firmly denied and resisted, and not kept up by occasional indulgences, lose their power of tormenting. Habits, absolutely and totally disused, lose their hold. It is the nature of man They then leave us at liberty to seek and to find happiness elsewhere, in better things; to enjoy as well as to practise virtue; to draw comfort from religion; to dwell upon its hopes; to pursue its duties; to acquire a love, a taste, and relish f its exercises and meditations.

One very general cause of entanglement in habits of sin is the connexion which they have with our way of life, with our business, with the objects that are continually thrown in our way, with the practices and usages which prevail in the company we keep. Every condition of life has its particular temptation. And not only so, but when we have fallen into evil habits, these habits so mix themselves with our method of life, return so upon us at their usual times and places, and occurrence of objects, that it becomes very difficult to break the habit, without a general change of our whole system. Now I say, whenever this is a man's case, that he cannot shake off his sins without giving up his way of life, he must give up that also, let it cost what it will; for it is in truth no other sacrifice than what our Saviour himself in the strongest terms enjoins, when he bids his disciples to pluck out a right eye, or cut off a right hand (that is, surrender whatever is most dear or valuable to them.) that they be not cast with all their members into hell fire. If a trade or business cannot be followed without giving into practices which conscience does not approve, we must relinquish the trade or business itself. If it cannot be followed without bringing us into the way of temptation to intemperance, more than we can withstand, or in fact do withstand, we must also relinquish it, and turn ourselves to some safer course. If the company we keep, the conversation we hear, the objects that surround us, tend to draw us, and do in fact draw us, into debauchery and licentiousness, we must fly from the place, the company, and the objects, no matter with what reluctance we do so, or what loss and inconvenience we suffer by doing it. This may appear to be a hard lesson: it is, nevertheless, what right reason dictates, and what, as hath already been observed, our Saviour himself enjoins, in terms made as strong and forcible as he could make them.

Sometimes men are led by prudential motives, or by motives of mere inclination, to change their employment, their habitation, or their station of life. These occasions afford excellent and invalua ble opportunities for correcting and breaking off any vicious habits which we may have contracted. This is properly to deny ungod- It is when many associations, which give strength liness and worldly lusts. This is truly to do, to a sinful habít, are interrupted and dissolved by what, according to the apostle, the grace of God the change which has taken place, that we can teaches us to do. Acting thus, we may pray, we best resolve to conquer the sin, and set out upon may humbly hope for the assistance of God's a new course and a new life. The man who

sins at once.

does not take advantage of such opportunities when they arise, has not the salvation of his soul at heart: nevertheless, they are not to be waited for.

But to those sudden changes which we recommend, will it be objected that they are seldom lasting? Is this the fact? Are they more liable to fail, than attempts to change gradually? I think not. And there is always this difference between them. A sudden change is sincere at the time; a gradual change never is such truly and properly and this is a momentous distinction. In every view, and in every allowance, and in every plea of human frailty, we must distinguish between what is consistent with sincerity, and what is not. And in these two methods of setting about a reformation, by reason of their different character in this respect, the first may, though with fear and humility, expect the help of God's aiding Spirit, the other hardly can. For whilst, not by surprise and unpremeditatedly, we fall into casual sins, but whilst, by plan and upon system, we allow ourselves in licenses, which, though not so many or so great as before, are still, whenever they are indulged, so many known sins; whilst, in a word, though we imagine ourselves to be in a progress of amendment, we yet deliberately continue to sin, our endeavours are so corrupted, I will not say by imperfection, but by insincerity, that we can hardly hope to call down upon them the blessing of Almighty God.

Reformation is never impossible; nor, in a strict sense, can it be said to be doubtful. Nothing is, properly speaking, doubtful, which it is in a man's power to accomplish; nothing is doubtful to us, but what is placed out of the reach of our will, or depends upon causes which we cannot influence; and this is not the case with reformation from sin. On the other hand, if we look to experience, we are compelled, though with grief of heart, to confess that the danger is very great of a man, who is engaged in a course of sin, never reforming from his sin at all. Oh! let this danger be known. Let it stand, like a flaming sword, to turn us aside from the road to vice. Let it offer itself in its full magnitude. Let it strike, as it ought, the souls of those who are upon the brink, perhaps, of their whole future fate; who are tempted; and who are deliberating about entering upon some course of sin.

Let also the perception and convincement of this danger sink deep into the hearts of all who are in such a situation, as that they must either reform or perish. They have it in their power, and it must be now their only hope, by strong and firm exertion, to make themselves an exception to the general lot of habitual sinners. It must be an exception. If they leave things to their course, they will share the fate in which they see others, involved in guilt like themselves, end their lives. It is only by a most strenuous effort they can rescue themselves from it. We apprise them, that their best hope is in a sudden and complete change, sincerely begun, faithfully persisted in ; broken, it is possible, by human frailty, but never changed into a different plan, never declining into a compromised, partial, gradual reform; on the contrary, resumed with the same sincerity as that with which it set out, and with a force of resolution, and an earnestness of prayer, increased in proportion to the clearer view they have acquired of their danger and of their want.

SERMON XXXIII.

THIS LIFE A STATE OF PROBATION.

It is good for me that I have been afflicted, that
I might learn thy statutes.-Psalm cxix. 71.

Or the various views under which human life has been considered, no one seems so reasonable as that which regards it as a state of probation meaning, by a state of probation, a state calculated for trying us, and calculated for improving us. A state of complete enjoyment and happiness it certainly is not. The hopes, the spirits, and the inexperience of young men and young women are apt, and very willing, to see it in this light. To them life is full of entertainment; their relish is high; their expectations unbounded: for a very few years it is possible, and I think barely possible, that they may go on without check or interruption; but they will be cured of this delusion. Pain and sorrow, disease and infirmity, accident and disappointment, losses and distress, will soon meet them in their acquaintance, their families, or their persons. The hard-hearted for their own, the tender for others' wo, will always find and feel enough at least to convince them, that this world was not made for a scene of perpetual gayety or uninterrupted enjoyment.

Still less can we believe that it was made for a place of misery: so much otherwise, that misery is in no instance the end or object of contrivance. We are surrounded by contrivance and design. A human body is a cluster of contrivances. So is the body of every animal; so is the structure of every plant; so is even the vilest weed that grows upon the road-side. Contrivances, therefore, infinite in number, infinite also in variety, are all directed to beneficial purposes, and, in a vast plurality of instances, execute their purpose. In our own bodies only reflect how many thousand things must go right for us to be an hour at ease. Yet at all times multitudes are so; and are so without being sensible how great a thing it is. Too much or too little of sensibility, or of action, in any one of the almost numberless organs, or of any part of the numberless organs, by which life is sustained, may be productive of extreme anguish or of lasting infirmity. A particle, smaller than an atom in a sun-beam, may, in a wrong place, be the occasion of the loss of limbs, of senses, or of life. Yet under all this continual jeopardy, this momentary liability to danger and disorder, we are preserved. It is not possible, therefore, that this state could be designed as a state of misery, because the great tendency of the designs which we see in the universe, is to counteract, to prevent, to guard against it. We know enough of nature to be assured, that misery, universal, irremediable, inexhaustible misery, was in the Creator's power if he had willed it. Forasmuch, therefore, as the result is so much otherwise, we are certain that no such purpose dwelt in the divine mind.

But since, amidst much happiness, and amidst contrivances for happiness, so far as we can judge, (and of many we can judge,) misery, and very considerable portions of it do exist, it becomes a natural inquiry, to what end this mixture of good and evil is properly adapted? And I think the Scriptures place before us, not only the true, (for, if we believe the Scriptures, we must believe it to be that,) but the most rational and satisfac