rendered injurious by art, together with intemperance, and the want of proper exercise, are recompensed with those natural disorders with which the human body is afflicted. It is necessarily so in the nature of things. It seems impossible that it should be otherwise. And it is the certainty of these consequences, which induces the prudent to abstain from intemperance and idleness.

The evil consequences resulting from wrong practices are designed, by divine wisdom, for the same benevolent purpose as the good effects which are the recompense of doing well. When we do well we enjoy the pleasant fruits of righteousness, and this enjoyment operates as an inducement to continue in well doing. On the contrary, when we do wrong we suffer the recompense of our error, and this suffering is wisely appointed as a mean to wean us from that improper indulgence of inordinate appetites and passions in consequence of which we suffer, and to warn us to take heed to our ways. The prophet Jeremiah, speaking to the wicked, seems to express this idea with great plainness. He says; "Thine own wickedness shall correct thee, and thy backslidings shall reprove thee."

In our reasoning on the subjects of the recompensing of the righteous, and of rendering to the wicked according to their works, attention has been paid more to what we may term the internal fruits of righteousness and sin, than to outward blessings and calamities with which divine Providence has in all ages of the world expressed his approbation of righteousness, and his disapprobation of sin. We shall now contemplate the subject more generally, noticing some of the divine promises and threatenings, connecting the subject with the consideration of that part of the testimony of our text which informs us, that the recompense of both the righteous and the wicked is in the earth.

It may be proper, before we proceed further, to apprise the hearer, that the arguments which are to follow will be found directed to disprove the common doctrine, which teaches that those who are righteous in this state of existence, will be recompensed for their righteousness with immortality and eternal life in the

ter.

future state; and that those who are sinners in this life will be recompensed with endless perdition hereafThis we feel fully authorised to undertake by the divine authority expressed in many more passages than can be cited in one sermon; this authority is evidently expressed in our text, in that it certifies us that both the righteous and the wicked shall be recompensed in the earth; for it surely seems unreasonable to suppose, that they are recompensed here in the earth, and after this recompensed to all eternity. In fact this idea is a most palpable absurdity; for any thing short of deserts is not a recompense; nor can that which is more than deserts be called a recompense.

With a view to bring this general subject before the hearer in as plain a manner as is convenient, let a few questions be asked, and let reason and experience answer them.

1. In a state like this, in which we are possessed of inclinations, passions, and appetites, which, if not properly chastened, duly restrained, and wisely governed, will most assuredly lead us into sin, in order to influence the mind, and bring its fortitude into proper action, and the inclinations into the right channel by the hope of a favorable recompense, it is best to place this recompense in this present life, or in a future state? Professors of religion in general, and even preachers contend, that unless the recompense for well doing is in a future state, virtue is not worth pursuing, as there is not in virtue itself and in its good consequences in this life a sufficient reward for its duties. The question now before us inquires whether it would not better secure the object to have the recompense in this life? In favor of its being here may be urged, that all objects that are calculated to influence the human mind, have their powers increased by their proximity to us, and diminished as they are placed more remote. Man is so constituted that he thinks more of his present necessities than he does of what he may want in some future time.

If you wish to hire laborers into your service, you can more readily obtain them by promising them their

pay every setting sun, than if you propose paying them ten or twenty years hence. If your neighbor, or even your minister should tell you, that if you wish to obtain faithful laborers, you must by no means promise them immediate pay, but promise it as long hence as will possibly suit your conveniences; and furthermore, you must be careful when they are laboring for you, to allow them as little refreshment and rest as possibly will keep them alive, or they will leave you, would you think the advice was any evidence of the wisdom and experience of him who gave it? No, you would not. And though you might possibly think your adviser meant well, being ignorant, you would not follow the advice.

Why then, my friends, should we believe, that divine wisdom, with an intention to engage us in the service of virtue, should place its reward in a future state of existence, in a world we know nothing of, from which no traveller ever returned?-Why should we believe, that the wisdom of God, with a design to make us faithful in his service, should carefully make this service extremely toilsome, and allow us no rest nor refreshment that is comfortable during our labors?

2. With a view to operate on the mind by fear, and to restrain the passions by apprehensions of danger, where would wisdom place the dreaded object? in this life, or in a future state?

In favor of its being here, and before our eyes, may be urged, that any terrific object has a greater influence on the mind being near and visible, than when remote and invisible. Even a coward will boast of his courage, and will dare the foe, while he lies at a distance and out of sight, but when the hostile band presents the glittering armory that dazzles his eyes, his weak heart melts like wax before the sun. Why then should terror be placed at a distance and out of sight in order to have the greatest effect on the mind? If it be necessary to excite our fear, that we believe in the common doctrine of a burning lake in a future state, would it not add an incalculable influence to the object if our terrific preachers could draw away the cur

tain and present the horrible scene to our open vision? As they take great satisfaction in describing to the imagination of parents their children in hell, would not the effect be still more powerful if the eye could behold the fiery pit, and see the beloved children in the flames? But all this must be carried on in a secret place, out of sight of all the living; and none to report it to us, only those who know nothing about it.

3. Is it not a most evident fact, that for temporal enjoyments, enjoyments of this life, men will exert their utmost powers, face the greatest dangers, and surmount all surmountable difficulties? For these enjoyments the husbandman labors from early morn until the shades of night cover him. And this he repeats day after day, week after week, month after month, year after year, until he wears out his strength and his days. Ask him why he thus toils; will he inform you, either that he expects an immortal state of bliss hereafter as a reward; or that he fears eternal torments if he should quit his field? No, he will point to his wife and to his children, and say; it is for them I labor, for them I toil, and the love I bear them makes my labor easy and my burden light; yea it is a pleasure, and content is my companion.

Does not the mariner risk his life on the scas, does he not encounter the most inclement weather, put his face to the violence of the storm, for the sake of the comforts and luxuries of life? For the enjoyments of this temporal state, we see the warrior, far from his family, encountering the fatigues of marches and counter-marches; lying upon the cold damp earth; his food coarse and often loathsome, and when the hour of perilous danger arrives, and he is summoned to the charge, does he now expect immortality and eternal life if he fights, and does he dread endless damnation if he refuses? No, these are not the motives which stimulate him to set his face to danger and his breast to the battle. The defence of his country, the defence of his wife and children, and his honor as a soldier are motives sufficient. Why then, my friends, are we told that no rewards in this life are sufficient to excite

us to religion and virtue? Why are we told the pitiful story, that nothing short of the hope of endless happiness hereafter, and the dread of everlasting damnation in the world to come, are sufficient incentives to move men to subscribe to a creed which men have invented, and a covenant written by a clergyman, join a communion, and make a few prayers which he learns by heart, and go to meeting on the Sabbath?

4. Since the doctrine of endless rewards and punishments has been advocated and preached by the christian clergy, and the anathemas of eternal condemnation held up on every Sabbath-day; and since all classes of people have been habituated in such a belief, has it all together had the desired effect? Has it made men in reality any better? If we place the least confidence in the most authentic histories, and if we allow experience to judge in this case the matter is plain, that a spirit of the most violent persecution has always accompanied this doctrine, and the most shocking outrages on humanity have marked its progress.

5. Let us ask now, where true wisdom lies, and where her peaceful path is to be found? We find the answer in the words of Jesus, who said; "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your soul. For my yoke is easy and my burden is light." By these precious words we learn that the Saviour endeavored to persuade men into his service by assuring them that his service was easy, and that he imposed no burdens but light ones. He compares his religion with its opposite, as an easy service to one that is hard; as rest to fatigue.

As long as we are persuaded to believe that the way of righteousness is a hard way, that it is attended with constant trouble, that few or no enjoyments are found in obedience to its requirements, all the promises which the preacher holds up of bliss in a future world, will never induce us to travel the hated road. On the contrary, as long as we are told that sin and wickedness are attended with ease, pleasure, delight, and