dark waters, and ingulphed the wicked perpetrators of this outrage in guilt and condemnation.

As the causes which produced the wickedness which was practiced, by the brethren of Joseph, against him, were innocent, and as the whole of this wickedness was overruled, by divine wisdom and goodness, unto a benevolent end, it seems to furnish incontestible proof of the principle for which we have contended in this discourse. But in order to see how this general argument fully and effectually does away this doctrine of endless punishment for sin, and thereby removes the great and weighty objection, which lies in the mind of the professed Arminian, against the doctrine of predestination, and against allowing that God is the cause of all events, it is necessary to show that sin is designed by our heavenly Father, not only for good, on some broad and general principle, but it is necessary to show that it is designed and overruled for the good of those who are its criminal agents. A most clear and convincing manifestation of this infinitely important fact we have in the case of Joseph's brethren, to which we have in part attended. It is seen that in consequence of their envy and hatred they sold their brother to merchants who again sold him for a slave in Egypt; and it is also very evident that in consequence of his becoming a servant in the house of Potiphar he became the subject of the persecution of his wicked mistress, who caused him to be cast into prison; and it is also evident that his being thus confined was the cause of his acquaintance with the chief baker and chief butler, whose dreams he interpreted, which was the cause of his being brought before Pharaoh to interpret his dreams, which none of the wise men of Egypt could possibly solve: This astonishing instance of the wisdom of Joseph was the cause of his advancement to authority and power next to the throne, which proved an incalculable blessing to all Egypt and the whole surrounding country,

by seasonably laying up in store sufficient corn to sustain the inhabitants of the land during seven years of famine. Thus we see that the envy and wickedness of Joseph's brethren, bitter as gaul and wormwood as they flowed, in a perturbed, deadly stream, at first, carried immense blessings into Egypt and the adjoining country. But were those envious, wicked brethren excluded from the favours which resulted to thousands of others? No; we see them coming into Egypt to buy corn for their wanting families; they bow to Joseph before they know him, and obtain a supply of the staff of life at his hands without knowing that it was he whom they hated and sold, who thus opened his hand to their relief. But when he made himself known to his brethren, with what tenderness and affection did he address them, saying; "I am Joseph your brother, whom ye sold into Egypt. Now, therefore, be not grieved, nor angry with yourselves that ye sold me hither; for God did send me before you to preserve life." And moreover, even after the death of their fa ther, when these brethren feared what Joseph might do to them for their trespass against him, and came and fell down before him and craved his forgiveness, he kindly replied; "Fear not-ye thought evil against me: but God meant it unto good, to bring to pass, as it is this day, to save much people alive-fear not; I will nourish you and your little ones." In this reply Joseph sets up the doctrine which we are endeavouring to exemplify. "Ye thought evil against me; but God meant it unto good." What did God mean unto good? Answer-the very evil which they thought against Joseph. What good did God intend by that evil which those brethren intended? Answer-that of saving many thousands of lives, and the lives. of those brethren with the rest. The whole family of promise was preserved from famine by the consequences resulting from that envy watch moved those brethren to sell Joseph.

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If our heavenly Father has given us to understand, and to know, that it is consistent with his moral perfections to design and overrule the evil of sin, in any instance, for general good, and even for the good of those who are criminal agents in it; it is by no means necessary that we should be able to discern the good which he designs by every instance of moral evil, in order to justify us in believing that he does design and overrule all sin in the same gracious manner. He, in compassion to us his weak and erring children, has given us abundant evidence of that blessed truth, that "where sin abounded, grace did much more abound." In this doctrine we may find rest to our souls, and infinite reason to be thankful to God and humbly joyful in his presence.

We feel unwilling to leave this subject, until we notice a very popular objection which its opposers urge against it. They say, if this doctrine be allowed, we may do evil that good may come. After this same manner did the enemies of the apostles slander them, reporting that they said; "Let us do evil, that good may come."

In replying to this unwise objection we will ask the opposer to make the trial, that he may convince himself. What has he got to do? He is to do evil that good may come. Then his design in what he does must be that good may come.-But this very design constitutes his act morally good; for the moral character of every act is determined by the design of the actor. If Joseph's brethren had seen into futurity, and with a clear understanding had comprehended the necessity of Joseph's going into Egypt, and had sold him for the purpose of bringing his dreams to pass, in compliance with the wisdom and design of God, there certainly would have been no enmity in their hearts towards their brother, nor moral evil in what they did. And there is another thing which the objector ought to know, and that is, that if Joseph's brethren had fully believed that God

would overrule their envy and wickedness towards their brother, for his future exaltation, and their own benefit, it would have entirely overcome their envy and washed away the whole of their sin.

That the sentiment which we have endeavoured to sopport in this discourse, may be fully believed and realized; and that it may have and exert a happy moral influence on our hearts and lives, may God in mercy add his blessing.

SERMON XXIV.

COMMENDATION AND REPROOF OF UNITARIANS.

DELIVERED IN BOSTON, SUNDAY, NOV. 29, 1829.

REVELATION, II. 4..

"Nevertheless, I have somewhat against thee."

In the epistle to the angel of the church of Ephesus, we have an example worthy to be imitated. Those things for which that church was worthy of commendation, were first mentioned, and received their due approbation; after which, the writer says, "Nevertheless I have somewhat against thee." And then he proceeds faithfully to set forth those faults which deserved to be cor rected.

It is our design, this evening, to follow this excellent example, while endeavouring to perforin the labours which the congregation has reason to expect. If we find it a duty to inform a beloved friend of some faults which it is his interest to reform, both love and prudence will dictate this commendable method. We must first carefully mention his good qualities; with due caution remind him of his virtues, and dwell at reasonable length on what, in his general character, we find worthy of our sincere approbation; and even when we advance to mention those faults which we wish to reform, it must be done with reference to the before mentioned virtues, that as the character is so nearly as it should be, our friend may be induced to render the whole consistent, by reformation.