imaginary characters, he endeavors to form himself after the model of heroes he has admired in history, or characters that he has contemplated in the lustre of romance. But, as soon as this man enters into the world of actual existences, he finds that he has been preparing himself for a different sphere. He finds that the every-day virtues of sober and industrious citizens meet with a better reception than all the refinements of superior spirits, with the light of which he hoped to encircle his character. He begins to suspect that he has fashioned his feelings for a state of society which it is the amusement of romancers only to portray, and of enthusiasts to imagine, and that he has lost much of the happiness which he might have found in this mixed world, merely by seeking for beings which do not yet exist, and cherishing expectations which the ordinary race of his companions will delight to disappoint. He will wish in vain, that he had been cast, from his youth, among the roughnesses and disappointments of life, that he might have acquired a disposition adapted to the world in which he is to bustle; and, if God should once more allow this child of refinement to choose the character he would sustain in life, you will find him seeking for happiness in the customary track of human virtues..

You will recollect, my friends, that, in the beginning of this discourse, we hoped to establish two conclusions. First, that God alone disposes of our lot in life; and, secondly, that his arrangements are made with the kindest intentions toward every individual. These conclusions are most interesting, most important, and most consolatory.

Let us bow at the feet of the omniscient Being who orders our circumstances in life, and say: O God! I am ashamed of my pride, my discontent, and my vain expec

tations. I have been disappointed in life, but it was thou who didst disappoint me, and I murmur not. I have been fortunate, but it was thy blessing which gave this unexpected success to my projects, and I am humble. If my plans had always succeeded, they would have interfered with the wise arrangements of thy providence, and, merely for my partial good, disconcerted the profound and extensive operations of thy wisdom and beneficence. When I look back upon my life, I see that thou hast trained me up, in the sure and progressive order of thy providence, to the character and the hopes which I now possess. When I have thought myself abandoned, thou hast been watching me with paternal care; when I supposed myself most miserable, I have found myself nearer to the acquisition of the only permanent good. The very circumstances of my life, which I thought the most inauspicious, I find the most favorable; and the very trials, which I thought would terminate in my misery or death, I now find had the most benevolent tendency, the most cheerful conclusion. My expectations have been often defeated, and my views altered, but I still find myself crowned with loving-kindness, and surrounded with opportunities for virtue and happiness. In all the events of life, then, I will bless thee. "Though the fig-tree should not blossom," and there should be no fruit in the budding vine of my hopes, yet will I bless the Lord, and" joy in the God of my salvation." I have trusted thee for this life, and, with sentiments like these in continual exercise, may I not trust thee, O God, for eternity?

SERMON III.

ROMANS II. 16.

IN THE DAY WHEN GOD SHALL JUDGE THE SECRETS OF MEN BY JESUS CHRIST, ACCORDING TO MY GOSPEL.

THE doctrine of a future judgment, and consequent retribution, after death, is the first principle of all religion, and the foundation of all religious obedience. It supposes a Power above us, which observes, while it upholds; a Being from whom nothing in our character, or conduct, or destiny is hidden, and to whom it will be as easy to assign with equity our future condition as it was to appoint our present lot. It supposes that we are here on trial for eternity, that we know our obligations and our powers, and that we must hereafter render an account of our conduct. If it were true, that the revelations, which God has given us, had not expressly declared that there would be a day of judgment for every moral agent, it would not be the less probable, for the whole system of Christianity and the whole language of the Scriptures proceed on the supposition of such a retribution ; and, whatever there may be of figure and embellishment in the descriptions which the gospel contains of this solemn proceeding, whether the whole of this great transaction will be finished in one literal day, or the whole world be congregated in one great assembly, the substantial truth of the doctrine is not affected,

that God will hereafter "judge the secrets of men by Jesus Christ," and "render to every man according to his deeds."

There is a solemnity in this doctrine, which nothing in religion surpasses, and a reasonableness in it, which commends it to the wants and best judgments of men. No man can have lived long in the world, and not felt the secret conviction, that a day will come, when the inequalities of present fortune will be rectified, and the righteousness of God be displayed. Let us devote this day to the contemplation of this great doctrine of the gospel.

In reflecting upon it, we shall, first, attempt to observe some of the numerous indications of a moral government already commenced in the world; —

Secondly, from the imperfect degree to which it is here carried, notice the strong presumption we have for believing that it will be, at some time, completed ;

Thirdly, observe the assurance, which the gospel gives us, that such a judgment and retribution will take place hereafter.

First, then, we are to attend to some of the numerous indications of a moral and judicial government already commenced in the present state.

To a reflecting mind there can be no doubt that there is "a God that judgeth in the earth," or, in other words, that we are under a moral government. The very idea of the thing is almost sufficient to prove that such a government exists; for whence should the notions of right and wrong, merit and demerit, reward and punishment, arise, except from that constitution of things in which God has placed ús? That course of providence or discipline, which generates the idea of virtue, and gives it its good character in our minds, indicates the intention of that God who loveth

righteousness, and hateth iniquity. To the same point also tend many of the institutions of society. Civil government is to be regarded as an ordinance of God for the terror and punishment of evil-doers, and a security and encouragement to them that do well. The punishment of the wicked, and the restraints of the ill-disposed, however imperfectly effected by this institution, are yet to be regarded as a general effect, indicating the moral intention of God, who ruleth in the earth. The same intention is also intimated to us in the universal impression of parental authority, although, like civil government, it is too often imperfectly administered.

A more sensible indication of the moral government of God we find in the sentiment which offences against society naturally excite in observers. It is not merely a sentiment of fear, which is excited by the evil-doer, but one of indignation and contempt, even when he has escaped the penalty of human laws. It does not destroy the proof which these sentiments furnish of a moral constitution, to say that they are the effect of education, or of a refined state of society; because, if the Author of our being has so constituted the nature and circumstances of all his creatures that these sentiments are always generated in the course of man's social existence, this fact is enough to entitle us to call it a moral provision, indicating the judicial government of God, by which he inflicts punishment on the offenders against society. Besides this retribution from society, there is a punishment provided for personal vices, in the consequences which follow them in the frame of the human body; and there is no excess which is not, closely, or remotely, pursued by its natural retribution, weakness, disease, and death.