*

porary nature. Not that this species of proof was wanted; for that which we must acknowledge, on weighing the evidence, to be a revelation from God, requires not the aid of such a confirmation: but yet, as this accordance might be expected between the words and the works, the past and the future ordinations of the same Almighty Being, it is no idle speculation to remark, that the visible constitution of things in the world around us falls in with the representations here given from Scripture, of the dreadful consequences of vice, nay, even of what is commonly termed inconsiderateness and imprudence.

If such then be indeed our sad condition, what is to be done? Is there no hope? nothing left for us "but a fearful looking for of judgment, and fiery indignation, which shall devour the adversaries?" Heb. 10: 27. Blessed be God! we are not shut up irrecoverably in this sad condition: "Turn you to the strong hold, ye prisoners of hope;" hear one who proclaims his designation, "to heal the brokenhearted, to preach liberty to the captives, and recovering of sight to the blind." Those who have formed a true notion of their lost and helpless state, will most gladly listen to the sound, and most justly estimate the value of such a deliverance. And this is the cause, which renders it of such pressing moment not to pass cursorily over those important to

• Vide Butler's Analogy.

pics of the original and superinduced corruption and weakness of man; a discussion painful and humiliating to the pride of human nature, to which the mind lends itself with difficulty, and hearkens with a mixture of anger and disgust; but well suited to our case, and, like the distasteful lessons of adversity, permanently useful in its consequences. It is here, never let it be forgotten, that our foundation must be laid; otherwise our superstructure, whatever we may think of it, will one day or other prove tottering and insecure. This is therefore no metaphysical speculation, but a practical matter. Slight and superficial conceptions of our state of natural degradation, and of our insufficiency to recover from it of ourselves, fall in too well with our natural inconsiderateness, and produce that fatal insensibility to the Divine warning to "flee from the wrath to come," which we cannot but observe to prevail so generally. Having no due sense of the malignity of our disease, and of its dreadful issue, we do not set ourselves to work in earnest to obtain the remedy as to a business, arduous indeed, but indispensable: for it must ever be carefully remembered, that this deliverance is not forced on us, but offered to us; we are furnished, indeed, with every help, and are always to bear in mind that we are unable, of ourselves, to will or to do rightly; but we are plainly admonished to "work out our own salvation with fear and trembling." Philippians, 2:12. Watchful, for we are

encompassed with dangers; "putting on the whole armor of God," for "we are beset with enemies."

May we be enabled to shake off that lethargy which is so apt to creep upon us! For this end, a deep practical conviction of our natural depravity and weakness will be found of eminent advantage. As it is by this we must at first be roused from our fallacious security, so by this we must be kept wakeful and active unto the end. Let us therefore make it our business to have this doctrine firmly seated in our understandings, and radically worked into our hearts. With a view to the former of these objects, we should often seriously and attentively consider the firm ground on which it rests. It is plainly made known to us by the light of nature, and irresistibly enforced on us by the dictates of our understandings. But, lest there should be any so obstinately dull as not to discern the force of the evidence suggested to our reason and confirmed by all experience, or rather so heedless as not to notice it, the authoritative stamp of revelation is superad ded, to complete the proof; and we must therefore be altogether inexcusable, if we still remain unconvinced by such an accumulated mass of argu

ment.

But we must not only assent to the doctrine clearly, but feel it strongly. To this end, let us accustom ourselves to refer to our natural depravity, as to their primary cause, the sad instances of vice and

as

folly of which we read, or which we see around us, or to which we feel the propensities in our own bosoms; ever vigilant and distrustful of ourselves, and looking with an eye of kindness and pity on the faults and infirmities of others, whom we should learn to regard with the same tender concern that with which the sick are used to sympathize with those who are suffering under the same distemper as themselves. This lesson once well acquired, we shall feel the benefit of it in all our future progress; and though it be a lesson which we are slow to learn, it is one in which study and experience, the incidents of every day, and every fresh observation of the workings of our own hearts, will gradually concur to perfect us. Let it not, after all, then, be our reproach, and at length our ruin, that these abundant means of instruction are possessed in vain.

SECTION III.

Corruption of human nature.—Objection.

BUT there is one difficulty still behind, more formidable than all the rest. The pride of man is loth to be humbled. Forced to abandon the plea of innocence, and pressed so closely that he can no longer escape from the conclusion to which we would drive him, some more bold objector, endeavoring to justify what he cannot deny, "Whatever I am," he

contends, "I am what my Creator made me. If this plea cannot establish my innocence, it must excuse, or at least extenuate my guilt. Frail and weak as I am, a Being of infinite justice and goodness will never try me by a rule which, however equitable in the case of creatures of a higher nature, is altogether disproportionate to mine."

The writer is

Let not my readers be alarmed! not going to enter into the discussion of the grand question concerning the origin of moral evil, or to attempt at large to reconcile its existence, and consequent punishment, with the acknowledged attributes and perfections of God. These are questions, of which, if one may judge from the little success with which the acutest and profoundest reasoners have been ever laboring to solve the difficulties they contain, the full and clear comprehension is above the intellect of man. Yet, as such an objection as that which has been stated is sometimes heard from the mouths of professed Christians, it must not be passed by without a few short observations.

Were the language in question to be addressed to us by an avowed sceptic, though it might not be very difficult to expose to him the futility of his reasonings, we should almost despair of satisfying him of the soundness of our own. We should perhaps suggest impossibilities, which might stand in the way of such a system as he would establish; we might, indeed, point out wherein (arguing from con