but, unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath':" words which can mean nothing at all, if they do not imply, that the divine sentence will be grounded on an habitual preference of good or evil. It is plainly impossible, that the Judge of the whole earth, in His last and solemn judgment which is to determine the everlasting destiny of mankind, can depart from that immutable justice, which He has proposed as the model for our imitation and the rule of our tribunals. Consequently,

the principle on which judgment will be then distributed may be taken as a sure indication of our present circumstances and condition. A sentence, which will suppose us to have passed through a state of probation, is an infallible proof of the probationary nature of our present state. A distribution of rewards and punishments, which will proceed altogether on an inquiry into our conduct as free and responsible agents, is unquestionable demonstration, that we

1 Rom. ii. 6-8.

are at present free and responsible agents, and that, by our use or abuse of our responsibility and freedom in this state of being. we are shaping out our happiness or misery in another. In fine, unless we are to suppose, that the Spirit of truth misleads us in that question, which beyond all comparison, most deeply affects our eternal welfare, namely, the principle which is to govern our sentence at the day of judgment; unless we are to suppose, that the Spirit of truth effects our salvation by a system of false appearances, and works upon our fears by groundless terrors and imaginary dangers; it must of necessity follow, that since, both in the warnings and threatenings of Scripture, and in His inward monitions and assistances, He addresses us, as if our eternal happiness depends upon our own conduct, it is because it does really depend upon it: it is because the question of our being eventually saved or lost for ever, is still undecided, and must be decided by ourselves.

And, whatever may be their theory and system, this is no doubt the practical and

Christians. To hear some men talk, you might suppose they thought their salvation safe beyond possibility of disappointment. But indeed many take up notions without examination, and make use of language with little attention and hence it comes, that some are wiser than their words would make them seem, and not a few talk confidently, who live in habits of serious watchfulness and consideration.

II. This will naturally lead us to the proof of our second proposition, namely:

That the circumstances of our condition and the constitution of our nature are such as demand even in the best of men the utmost seriousness, vigilance, and anxiety in the work of their salvation.

1. The language of Scripture is such as to associate the idea of difficulty and danger with the work of our salvation, and of uncertainty as to the final result. The Christian is not described as if his life were to be passed in tranquillity and ease; he is engaged in “a race," which must be "run with patience;" a race, which is not yet won, and which may be lost. He is a com

batant in a warfare against enemies innumerable, against principalities and powers of darkness; he is involved in a struggle, in which he has need to put on “the whole armour of God," and to use it bravely too, if he would at last be victorious over those who are practised to destroy.

Placed in a world of temptation and trial, at every moment we are destined to meet something calculated to allure us to betray our best interests by sinful gratifications and earthly attachments, or else to drive us, by a rebellious impatience and discontent, to repine at the dispensations of our heavenly Father. Our salvation is to be effected by a life of faith, by retaining such lively and predominant impressions of that which is invisible and eternal, as will enable us to overcome the world, and heartily and habitually, whether in doing or in suffering, to prefer the will of God to our own will, to the riches, and ease, and ambition of this life. Now, it is impossible to maintain such a state of mind as this, without the most painful and anxious watchfulness, surrounded as we are by so many seduc

tions, liable to become weary and impatient under the unceasing assaults of Satan, and bearing within us, and about us, the seeds of moral disease, but too ready to sympathize with the tainted atmosphere through which we are compelled to pass.

2. Anxiety and fear are inseparable consequents of the probationary condition in which we are placed under the divine government. Where there is danger, there must be need of vigilance; caution is unavoidable, where there is a possibility of going astray. Nor shall we be just in concluding, that this necessity is merely the result of our fallen condition, and of our connexion with a depraved society. The history of our first parents proves, that it is possible for perfectly pure and innocent creatures to lose their innocence and purity, and that, in their case, they actually did lose them. For in the perfection and sinlessness of man's original nature there were propensities and affections, which, however innocent in themselves, yet in the times, degrees, and manners of their gratification, were controlled by the divine pro