man may freely admit that an inequality of rank, station, and fortune, should exist in human life; and that with respect to these things there is, and ought to be, one event to all free agents, whether good or bad; and more especially if it is allowed, and which it should be, that, if the virtuous and pious will be equally industrious and œconomical, they have the same, in reality a preferable, chance for the acquisition of these things over the vicious and impious. But does it follow, because there is one event to the good and bad with respect to riches and honours, that there is one event decreed to both in all other respects? God forbid that such a conclusion should prevail in the heart of man; for it is impossible, I think, for any man who entertains this opinion to have the least faith in either the goodness, providence, or justice of God.

It has been before observed, that one lot in life embraces, perhaps, as much genuine happiness as another; and therefore, since, in the universal judgment of mankind, man's happiness is not essentially determined by his station in life, or by riches or honours, the essence of his happiness must be elsewhere sought for: and as the God we worship is a rewarder of such as diligently seek him, in this world as well as the next, (godliness having the promise of the life that now is, as well as that which is to come,) God accordingly gives to those who love, honour, and obey him, a re

ward in this life worthy of himself; for he has decreed as specific a difference to exist in the intellectual feeling of the mind of a good and a bad man, as he lias constituted to be displayed in the natural world, when illumined by the all-cheering rays of the sun riding in his meridian splendor, and in that sad darkness which surrounds the gloomy throne of night. He has everlastingly decreed, that the feelings of a good man shall be habitually cheerful and happy, though that happiness may occasionally be interrupted; and that the feelings in the mind of a bad man shall be habitually sad and miserable, though that sadness and misery may be occasionally suspended. He has decreed, that the mind of the good shall be filled with hope and joy, and the mind of the bad with fear and sorrow. This distinction, which it has pleased God to decree shall always exist between those who serve him, and those who serve him not, is a distinction worthy of God to make; a reward great enough for the best man to receive; a punishment sufficiently severe for the worst man to suffer. In the arbitrament and distinction of human happiness, the true criterion is not whether a man is rich or poor, learned or ignorant, for these at best are only the means of happiness; but whether he possesses a happy, cheerful heart, this being its end and essence. Therefore the man who enjoys a heart beaming with duty, resigna

tion, and thankfulness to God, and good-will to man; with content, and that peace which the world cannot give; alone enjoys true and genuine happiness in this life; a happiness which God has declared by his prophet Isaiah the wicked shall not, cannot enjoy: There is no peace, saith my "God, to the wicked: but the wicked are like "the troubled sea when it cannot rest, whose "waters cast up mire and dirt."

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The Scriptures indeed are full of denunciations against the wicked: "The wicked man travelleth "with pain all his days; trouble and anguish

shall prevail against him; terrors shall make "him afraid on every side, and he is in great "fear where no fear is. He shall find no ease or "rest; for the Lord shall give him a trembling

heart, and failing of eyes, and sorrow of mind; "and his life shall hang in doubt before him; and "he shall fear day and night, and shall have none

assurance of his life. In the morning he shall

say, Would God it were even; and at even he "shall say, Would God it were morning: for fear "of his heart wherewith he shall fear. His life "shall be grievous unto him. The wicked are “reserved to the day of destruction. They shall "be brought forth to the day of wrath. They "shall be turned into hell, where their worm dieth "not, and the fire is not quenched: but the wrath

of God abideth on them," &c. &c. &c.

The Heathens likewise describe the miserable and forlorn condition of the wicked, from their consciences being devoid of hope. In the first book of Plato's Republic is the following passage: "He whose conscience does not reproach him, has "cheerful hope for his companion." The same idea is carried farther by Pindar; for this great poet says, that he who leads a just and holy life, has always amiable hope for his companion; which fills his heart with joy, and is the support and comfort of his old age: hope, the most powerful of the divinities in governing the ever-changing and inconstant temper of mortal men. And Euripides, in his Hercules Furens, likewise observes as follows: "He is the good man, in whose breast

hope springs eternally: but to be in the world " without hope is the portion of the wicked." But there is an observation much stronger than these in the 17th chapter of the wisdom of Solomon, purporting not only the exclusion of hope, but presaging the constant apprehension of evil: "For "wickedness condemned by her own witness is

very timorous; and being pressed with con"science, always forecasteth grievous things."

In the same decided manner as the Scriptures and the Book of Wisdom denounce temporal and eternal misery to the wicked, do they promise happiness, both in this life and that which is to come, to the righteous. "Thou, O God, wilt keep him

"in perfect peace, whose mind is stayed on thee. "Thou wilt bless him indeed, and keep him from "evil. The work of righteousness shall be peace, "and the effect of righteousness quietness and as"surance for ever. Whether a man be rich or poor, "if he have a good heart towards the Lord, he shall at all times rejoice with a cheerful countenance, "Look at the generations of old, and see, did

ever any trust in the Lord and was confounded? "or did any abide in his fear and was forsaken?

or whom did he ever despise that called upon him? When a man's ways please the Lord, he "maketh his enemies to be at peace with him. "Commit thy way unto the Lord; put also thy "trust in him, and he shall bring it to pass. De

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light thou in the Lord, and he shall give thee

thy heart's desire. "vain in the Lord.

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Your labour shall not be in

His mercy is on them that

"fear him throughout all generations. And all things shall work together for good to them "that love God. A good man shall be satisfied "from himself; for his rejoicing is this, the testimony of his conscience. The spirits of just men shall be made perfect; and they shall see "God, and shall be ever with the Lord: their in"heritance shall be for ever, and they shall re❝ceive a crown of glory, that fadeth not away.

Eye hath not seen, nor ear heard, neither have "entered into the heart of man, the things which