tion leads to happiness; and that excess of every sort is immediately productive of misery? The licentious libertine defeats his own purpose of revelling in uninterrupted delight. Man is a reasonable creature designed for immortality; and no vicious indulgence can long prove satisfactory, since it has not obtained the sanction of reason-will not bear the examination of conscience, and brings a cloud over the prospect of future felicity: in this state, the man must be restless and discontented-his frame is disordered and disjointed, and pain must be the necessary consequence-his moral system is thrown into confusion, and he can never contemplate the ruins which surround him, without terror and remorse.

Whatever real delight this earth can afford, certainly falls to the lot of him who tastes the cup with moderation. His passions are never hurried into a state of distraction. The noble principles which ought ever to actuate a rational creature, are immoveably fixed in his bosom: like the sun at the centre of the system, they communicate light and activity to every part of his virtuous conduct: under their control, the subordinate appetites move in due order and becoming regularity: he exults at the consciousness of acting in conformity to the will of his Creator; and considers this internal peace which he enjoys on earth, as a happy prelude to the perfect harmony, to the rest which remaineth in heaven for all the people of God.

It has already been observed, that pain and misery present themselves under different forms; and, at various seasons, to encounter them, is the common lot of mortality. Now, he who habitually indulges his inordinate desires, is totally disqualified for the conflict.

When these foes assault him, he is terrified and confounded; he sinks in pitiable debility and effeminate complaint; his strength is impaired, and he knows not where to look for any foreign assistance. But, in such a season of trial and distress, the man who has been accustomed to deny himself; to moderate his appetites; to fortify his breast with all the succours which sobriety, righteousness, and godliness; can supply the man who has voluntarily submitted to this salutary discipline, takes up the cross with invincible patience; withstands the assaults of pain with steady fortitude; and if he cannot gloriously vanquish, shows that he can, at least, suffer with dignity. From excessive indulgence in childhood, how many have been disqualified for future conflict, and rendered miserable through every subsequent period of their life!

No man liveth to himself. We must not only make provision for ourselves, but endeavour to mitigate the unavoidable calamities of human life, by standing ready to afford relief to our necessitous neighbour. Now, the extravagant sensualist defeats this benevolent design of God and nature. By his excesses, he not only deprives himself of the means of doing good to others, but, such is the common effect of sensuality, he wilfully hardens his heart against all the emotions of compassion.

The end of all our trials and sufferings in this world, is to prepare us for a blessed immortality. And this consideration, although it cannot prevent the stroke, may, in all cases, mitigate the smart. We now suffer with Christ, that we may hereafter be glorified with him. Tribulation worketh patience; and patience, experience of our sincerity and constancy; and expeVOL. II.

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rience, hope of a glorious reward. These are the blessed dispositions of soul, without which we should not be qualified for the enjoyment of heavenly happiness. These were conspicuous in the whole life of our Redeemer. In the exercise of these virtues, we must go after him through this earthly pilgrimage; and, in due time, we shall follow him to the kingdom of heaven, to which he has been exalted with great triumph.

The cross of Christ sanctifies all our troubles, and makes them subservient to our future and permanent good. For it was by his cross that the gates of heaven were lifted up, and the everlasting doors opened, to admit the King of Glory as the forerunner of his faithful people. God forbid, therefore, that we should glory, save in the cross of our Lord Jesus Christ, by whom the world ought to be crucified unto us, and we unto the world. Christ patiently bore it for our sake; let us bear it cheerfully for ourselves. Let it lead us to mortify all our vicious and corrupt affections; to abstain from all appearance of evil, that the very God of peace may sanctify us wholly; to ascend in heart and mind to those heavens, whither our crucified Redeemer has triumphantly ascended; so that our whole spirit, and soul, and body, may be preserved blameless unto the coming of our Lord Jesus Christ.

But the end of all things is at hand: be ye therefore sober, and watch unto prayer.

THE principal design of this Epistle of St. Peter is to comfort and strengthen the disciples of Christianity, especially the Jewish converts, who, on account of their profession of the Christian religion, were banished from their native land, and dispersed through different countries. By a variety of arguments, he encourages them to be patient, and to persevere in the faith, lest the sad calamities which were coming upon them, should induce them to apostatize from Christ and his holy religion.

He introduces this chapter with proposing the example of Jesus as a pattern worthy of their imitation. "Forasmuch then as Christ hath suffered for us in the "flesh, arm yourselves likewise with the same mind." He then proceeds to inculcate the duties which are incumbent on those who follow the steps of a suffering Saviour."That they should not live the rest of their

"time in the flesh, to the lusts of men, but to the will "of God. For that the time past of their lives might "suffice to have wrought the will of the Gentiles, "when they walked in lasciviousness, lusts, excess "of wine, revellings, banquetings, and abominable "idolatries."

In the text, he offers a new motive to sobriety, watchfulness, and prayer. That agreeably to our Saviour's prediction, who at the same time alluded to the final judgment, God would soon come with mighty power to reward the house of Israel according to their evil doings, to destroy the temple and city of Jerusalem, and subvert the whole Jewish polity. And, as our Saviour, when he foretold these things, drew this inference, "Watch ye, therefore, for ye know neither "the day, nor the hour wherein the Son of man "cometh;" so the apostle concludes, since "the "end of all things is at hand, be ye therefore sober, "and watch unto prayer." Since the destruction of the perverse and obstinate Jews is near; since your lives will soon arrive at their utmost period; since the world itself will be destroyed by a general conflagration, and all men stand before the judgment-seat of God; surely you ought always to be sober, to watch, and to pray.

These sentiments are so constantly impressed in every part of the Scriptures, that it may seem surprising to any considerate person, we should so frequently hear them, and so seldom draw the just conclusion. St. Peter has, indeed, forwarned us, that there should come scoffers in the last days, walking after their lusts, and saying, "Where is the promise of his coming? "For since the fathers fell asleep, all things continue

as they were from the foundation of the world."

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