Conscience, who was not heard amidst the storm of passion, lifts up her voice, and speaks in terrour to the guilty soul. And wretched indeed must be the situation of that man who has no internal resource nor comfort; who is exposed to the stings and reproaches of his own mind whose steps are ever haunted by the dæmon of remorse; whom guilt appals with awful anticipations of future punishment. What are poverty, and pain, and sickness to this? A man may sustain his infirmity, but a wounded spirit, who can bear?

In the second place, though the justice of God be, undoubtedly, pledged for the punishment of the wicked, we can have no proof that it is pledged to inflict this punishment immediately upon the commission of the crime. In God's moral government, we have already observed, there is no connection between the crime and the punishment, but that of desert; and a thing's being deserved only proves, that, it shall certainly happen some time or other, without determining either the time or the manner of its happening. How then shall we pretend to say that it is unjust in God to delay the punishment of sinners even for a single moment? We ought not to limit

the God of nature, or suppose that He whose dominions extend throughout all space, and whose kingdom is an everlasting kingdom, is obliged to make this world the scene of punishment, or that he is confined to the present life for its execution.

The punishment, then, even of the most notorious offenders, who in the judgment of all men are ripe for vengeance, may without injustice be delayed. But I go farther, and maintain that it must be delayed to a certain degree, without its being productive of the greatest injustice and disorder, without destroying the whole constitution of human affairs.

If God's moral government were to counteract his natural, if the execution of the general laws of the universe were prevented or suspended in order to punish or reward individuals, there could be no certainty in human affairs; vice, disorder, and confusion would take place of that harmonious and uniform plan of things which now prevails. Men would not know how to act under so uncertain and changeable a government, because they could have no security that their actions would be attended with their due reward. Who would sow their fields, or plant their vineyards, if

they knew not whether they should reap the fruits thereof? Without doubt, wicked men are not entitled to happiness: but if they do not receive the natural reward of their labour and diligence what dreadful consequences would ensue? If the hand of the diligent did not make rich, if the exertion of our abilities did not ensure success, the very existence of this world would be at an end. Where would be that industry and action by which, as by a moving power, the whole machine of nature is carried forward? Where would be the encouragement to cultivate and improve our faculties when idleness and dissipation would be equally advantageous with activity and labour? In short, the links which bind together society would be dissolved, and the world would soon go to ruin, disorder, and decay.

2. I proceed to observe, that, "not to execute judgment speedily against an evil work” is consistent with the greatest wisdom. Though it be allowed, that, we cannot accuse God of injustice for delaying the punishment of sinners, provided it shall certainly happen some time or other, yet it may still be thought, upon a slight view, that his wisdom is not free from imputation, and that he has not wisely adapted

the means to the end. Holiness being the end of the divine administration, would not this have been more effectually answered; would not sin have been more discouraged, if it did not enjoy even a temporary triumph?

But let us reflect on the constitution of man; let us consider, that, he is a free agent, and that the present life is a state of trial and probation for a future; we will then, immediately, see that that state of things which is the source of difficulties to many, and a cause of complaint to some, is absolutely necessary in

such a constitution.

There can be no virtue or vice in actions which are not free; and no action can be free which is produced by the strength of any passion or motive without regard to the determination of the will. Some situations of the mind are such that the will's self-determining power cannot be exerted, and some passions are so violent that, irresistibly and by a blind impulse, they hurry the man on to action. For the actions which proceed from such causes a man can deserve neither praise nor blame : he is answerable only for the passion, or the state of the mind, which gives rise to them. The influence of moral motives may like

wise be so strong as, infallibly, to direct the will, and leave no room for its self-determin

ation.

In this case, they operate exactly as animal principles, and however right the line of conduct may be to which they lead, the man himself has no merit in it, because his will was determined by a force irresistible and external to itself. Let us illustrate this by an instance. To preserve our lives and faculties in a condition fit for the service of that being to whom we owe them is a duty incumbent on us and we would have great merit in doing so if our actions were free, and proceeded from the dictates of reason and conscience. But as this was a matter too pressing and important to be left to the slow deliberations of reason, we are provided with an instinct which leads us to self-defence and preservation. such actions, then, there can be no merit, because they proceed from a mere animal principle which is guided by blind necessity, and acts whenever it is moved by its proper object, just as the fire consumes the fuel which is heaped upon it. Now if punishment were to follow in this life immediately upon the commission of sin, or even if we could pierce within the veil, and see the just in their bles

In