hopes of virtue; sends him into the family circle to breathe the spirit of purity and kindness, and into society to exert his whole influence in the cause of piety. It introduces upon earth the reign of righteousness, peace and joy. It prepares an immortal mind to pursue a bright career in eternity, to mingle its light and its joys with the full radiance and perfect bliss, which fill the dwelling-place of the most high God. An angel's mind, though it may not be able to grasp the perfect idea of the happiness even of the humblest man, who is devoted to God, yet may be able to trace the influence of Christian truth upon his character and the progress of his happiness to a much greater extent, than the human imagination can conceive. Here then in the sinner's repentance is not seen only the drying up of a source of evil influence and of misery; but the operation of heavenly principles, the introduction of happiness to an immortal mind. There must then be joy in the presence of the angels of God over one sinner, that repenteth.

To save sinners has called forth the highest expressions of God's love. Christ Jesus came into the world to sa sinners. Over them he poured out his tears; for then endured anguish; for them he brought down from he the light of God's truth; for them he poured forth no his warm affections, but his precious blood. Still' in his heart a compassionate regard to sinners. exerting an influence for their

salvation in the t he is causing to pour its light on the huma

to exert a powerful inf

of the human heart.

throne of God. Wh

Do you realize these

are perceived by t are warmed wit caused joy in 1 hearts to t panting and

J

73

ner in which It is not the y; it is that an's nature,

ircumstances ces which are At the same nces in which

to which he is ing the will of ¡y making the according to the haracter, his hap

. melancholy extent

- its prevalence, that

serts that man comes Holly perverted, with a built up by collecting of human guilt. Those pon the painful proofs of may not adopt this theory, ad act under an impression, ce from that avowed by its is reason to fear, that an undetensively exists, that man is cast s, against which he has no protecng like a miraculous interposition. that in human nature, and in the is existence, there is no safeguard Xtreme pressure of moral evil; that downwards, and that there are no revent this downward course. The

is most disastrous. It clouds the nd thus weakens in the human mind of love to him, which is the foundation

SERMON VIII.

AIDS AND ENCOURAGEMENTS IN THE WAY OF VIRTUE.

DEUTERONOMY XXX. 15.

SEE, I HAVE SET BEFORE THEE THIS DAY LIFE AND GOOD, DEATH

AND EVIL.

THESE words are introduced to show you the manner, in which God addresses mankind. He had by the ministry of Moses communicated to a chosen nation the principles of a religion suited to the wants of that nation. He assured them of his favor and protection, while obedient to those principles; and denounced against them his vengeance, if disobedient. Life and good were to be the reward of faithfully carrying into practice the spirit and precepts of their religion, death and evil were to be the consequence of neglecting so to do. God, having set before the people these alternatives, calls upon them to choose for themselves; and urges them to choose the good and avoid the evil. The whole of this procedure is founded upon the principle of man's free moral agency. It is too plain a case, it seems, to admit of misconstruction. It is apparent that such language as God is represented as addressing to man would be treacherous, a mere mocking of his misery, were he a being totally depraved, and of course destitute of moral power. But this language accords with the whole

scope of God's revelations, and with the manner in which he treats man in his natural government. It is not the language of a chosen passage of scripture only; it is that of the whole system of revealed truth. Man's nature, therefore, is such, that he is capable, in the circumstances in which he is placed, and with the assistances which are furnished him, of obeying the will of God. At the same time his nature is such, that, in the circumstances in which he is placed, and amid the temptations to which he is exposed, he is in great danger of disobeying the will of God. Hence the necessity of his actually making the choice between good and evil, and hence, according to the choice actually made, will be his moral character, his happiness or his misery.

But it is apparent that moral evil to a melancholy extent exists in the world. So great indeed is its prevalence, that the theory of human nature, which asserts that man comes into the world with moral powers wholly perverted, with a tendency to evil only, has been built up by collecting together the multiplied evidences of human guilt. Those who are accustomed to dwell upon the painful proofs of man's sinfulness, though they may not adopt this theory, yet are very liable to think and act under an impression, not dissimilar in its influence from that avowed by its supporters. Indeed there is reason to fear, that an undefined impression very extensively exists, that man is cast forth amid moral dangers, against which he has no protection, unless by something like a miraculous interposition. Men seem to believe that in human nature, and in the circumstances of man's existence, there is no safeguard afforded against the extreme pressure of moral evil; that the tendency is all downwards, and that there are no barriers erected to prevent this downward course. The effect of this belief is most disastrous. It clouds the character of God, and thus weakens in the human mind the great principle of love to him, which is the foundation

of all religion. It prevents efforts for moral improvement and religious happiness, as it supposes such efforts vain, unless something is bestowed which no human efforts can procure. It will be the purpose of this discourse to attempt to do away an error so injurious to the cause of piety. I shall endeavor to show you that God has, in human nature, in his providence, in the whole arrangement of man's present condition, as well as in the religion of Jesus, protected the cause of virtue; that he has erected barriers to prevent men from pursuing the downward road; and that they must break over these and spurn constantly proffered aid, before they can go into the dark paths of iniquity.

1. We remark then, in the first place, that God has guarded the virtue of his children by the very structure of their moral constitution. Man perceives, and perceives clearly the broad distinctions between virtue and vice. Of this truth there is and can be no doubt. It is acknowledged by those, who advocate the most humiliating theory of human nature. Here then is one barrier erected against the inroads of vice. Man is not so bewildered by the darkness and imperfection of his mind, as not to be able in general to perceive the path of duty, and to distinguish clearly between right and wrong. But of what avail, it may be asked, is this perception, if the heart be in love with evil, and with evil only? The knowledge of the right is but an aggravation of human misery, if man by the very constitution of his affections is irresistibly driven into the wrong. But is it so? No. It is far otherwise. He is constituted by his Maker so as not only to perceive the right, but to approve it; so as not only to perceive the wrong, but to feel condemned when he does it. Here, in this inward feeling of right and wrong, which is common to all men, is laid one principal safeguard of human virtue. This moral discrimination may be impaired, and nearly destroyed by man's guilt; but that it exists, and exists in