the most perfect goodness, could have any other end in creating reasonable beings, but to make them happy suitably to their natures,— and which we also discover to be in fact his design, we gather from thence that it must be our duty to follow this great direction and example, and to contribute to the happiness of each other in its utmost extent. And in attending further to what we can know of the perfections of our Maker, of his will concerning us, and especially in our obeying this his primary design of creation and rule of duty to us, we are unavoidably led to see the fitness and the necessity of restraining our passions and appetites, of giving up our own ease and taking pains for the good of others, and of learning what is right, and fair, and just, and pure, and kind, and holy, and virtuous; and thereby framing our conduct, that we may approve ourselves to him who placed us here for a short time, but who has further views for us, which extend to endless time, if we defeat not his designs.

But so frail, alas! and fallible are we; so liable to be misled, especially in that first early season of life when reason is weak and passion strong, through others' neglect of us, and through

G 2

through the influence of temptations in the world without us, that we are too often drawn to do wrong, to forget our duty to God and man, and to disturb the government and violate the laws of him that made us, and thereby lay a foundation of lasting misery to ourselves: because there can be no real happiness in opposition to his will; and we have reason to dread the consequences of his displeasure, while we violate his laws. For as he hath made us capable of governing ourselves by that rule of life and knowledge of his will, of what is good, and just, and pure, with which he hath made us acquainted; and we find that, by attending to or resisting those motives to our duty which he lays before us, we have it in our power to choose and pursue that virtue and holiness which he has prescribed, or the contrary; our conscience tells us, that whilst we act upon evil principles, and cherish unholy and unrighteous dispositions, we must be odious to him, the object of his dislike; and what he dislikes must be miserable.

And these our natural fears and most just conclusions we find to be verified in fact, in the constitution of things in which we are

placed.

placed. For however some few may outbrave it to the world, and may, by means of a singular good constitution and concurrence of outward circumstances, enjoy for a time great flow of health and strength in the midst of a life of vicious self-indulgence, and whilst they are trampling by their vices upon the happiness of others; some such monsters as these being now and then permitted to riot in ease and quiet, for wise ends of God's unsearchable providence: yet look around you, and observe, in general, if there be any being so miserable as the selfish, the vicious, the false, the designing, who regard not God or man, so that their own low views may be gratified; such habits and pursuits usually drawing after them a long train of bodily evils and present mortifying disappointment, and not seldom ending in anguish and debility of mind, more torturing and insupportable than the acutest bodily pains.

Now it is by these sufferings, brought on themselves by their evil doings, in various degrees, and these just sentiments of fear of the divine justice overtaking them, that sinful men, in general, are first awakened to a sense

of

of their wretched plight and condition, and led to repentance and a change of heart and conduct, and thence to hope for the divine favour and acceptance. But because repentance will not undo the mischief that men may have done to others, although they should, as they ought to, make it the main endeavour of their lives; it will not always restore those whom their dishonesty has betrayed to misery and ruin, and cannot recall to the paths of virtue those whom they have seduced or encouraged to vice and abandoned wickedness; and even in circumstances of inferior guilt, suspicions might arise that their past offences might still be put to their account, and punishment ensue in a future world, as we sometimes see here that no repentance or reformation will remove all the evils and bad consequences of misconduct in this :

It is therefore matter of unspeakable comfort and joy to be made acquainted with the Gospel call of repentance, the glad tidings from Heaven, made known indeed to mankind from the first, but in an especial manner delivered by Jesus and his apostles, declaring the forgiveness of all past offences, and a restoration

to

to the divine favour for ever, to all who turn to God in true repentance, and bring forth fruits meet for repentance.

II.

For thus, although it was our original duty never to have disobeyed our Maker's laws, he has made merciful provision for our miscarriages and sins, that we should not be utterly ruined by them.

But we must be watchful that we do not make our disease worse by our abuse of the divine mercy, and turn the remedy of sin into an occasion of sinning. For many sin and repent, and repent and sin again; and thus goes life away,—their temper and conduct always the same and unchanged.

To render such persons easy and satisfied in their evil courses, which they are unwilling to abandon, there have been those among Christians who have pretended to a power of absolving others from their sins, which is still exercised in many countries. And thus their scruples and their natural horror of vice have been diminished by such easy methods of making their consciences easy, and wiping away the guilt of it. Also appropriating

particular