The declaration made in the text, then, amounts to this: That there is nothing good, i. e. useful or valuable, in the creation, so far as we are concerned, but that we rejoice in it, and in God the author of it; and that we do good.

This, then, is implicitly asserted to be the end of our being : for if all the good or profit resulting from our connection with the creation be placed in this, then this is the real purpose, the sole end for which we were made. The following doctrine is, therefore, evidently contained in the words of the text:-To rejoice in God, and to do good, is the end for which man was created.

By the end for which man was created, I intend the purpose for which his life, faculties, and advantages, were given to him by his Maker.

The former of these subjects I shall not consider at the present time. Fruitful, interesting, and noble, as this theme of instruction is, it is impossible for me to do justice to it, even imperfectly, without consuming the time which I have intentionally alloted to the latter. I shall, therefore, dismiss it with two or three summary observations.

First, Rejoicing in God supposes a diligent contemplation of both his works and his word.

Second, It supposes, also, that we derive from this contemplation a real knowledge of his true character.

Third, That we delight in this character so far as we understand it, and where we do not, that we regard it with a sincere and virtuous confidence.

Fourth, Rejoicing in God, therefore, involves either immediately or consequentially all those affections which are included under the general name of piety.

All this is plainly but one way of doing good. Yet, as this phrase usually denotes that train of virtuous conduct which immediately respects ourselves and our fellow-men, particularly the latter, I have separated these efforts of a virtuous mind, in order to make the subject more clearly understood.

Most men will probably confess, without much reluctance or difficulty, that to do good to mankind is a primary end of our being. So many loose general observations are continu

ally made on this subject, which are favourable to the doctrine, that few persons would probably hesitate to join the train of those by whom it seems to be both believed and respected. It is to be feared, however, that the number of those who realize either its truth or importance, is much smaller than of those who adopt this language. It is far from being true, that we believe every thing which we suppose ourselves to believe, much less do we believe all that we acknowledge to be true. A multitude of those propositions which are familiarly asserted by mankind, particularly on moral subjects, and those often of the highest importance, have their seat only on the lips, and are nearly of that class which logicians term verbal. Many of those are uttered only for the sake of bearing a part in conversation; many others, out of complaisance to those around us, by whom they have been already adopted; and many more, because we wish to appear on that which we suppose to be generally considered as the right side. What is thus familiarly asserted has, in most cases at least, never been understood, nor even examined by the intellect, nor accorded with by the heart. It is certainly to be deeply regretted, that a subject of such immense importance as that which is the end of our being, should be regarded in a manner so loose, so indicative of ignorance and stupidity, so unworthy of our rational nature, so mischievous to our present and eternal welfare. It is to be deeply regretted, that a subject of such moment should not be clearly comprehended, engross the affections, and control the energy of the mind. This discourse is intended to remove, so far as may be, the evil of which I complain, and to convince those who hear me, that the doctrine of the text is true, reasonable, and desirable.

The common apprehension of mankind concerning this subject is evidently this: That they were made to enjoy life; to acquire good rather than to do it. This seems peculiarly to be the settled, and almost the only belief of those who are young. The period of youth is proverbially spoken of by all men as the season of enjoyment. It certainly cannot excite wonder, that what is so generally said should be believed by those who are peculiarly interested in the declaration-by.

youths themselves. They are now in possession of this season, and have inclinations, at least sufficiently strong, to seize the happy moment, and devote their powers to the attainment of the pleasures thus declared to be inwoven in their destiny.

Let us consider this opinion, and see what foundation it has in nature and truth.

I. Does the state of the present world show, that enjoyment was intentionally the end for which we were created?

God, who made us and the world, made both it and us unquestionably for some valuable end. It will not be doubted, that this end is, in the nature of the case, capable of being accomplished. If our enjoyment was this end, the whole state of things is undoubtedly so ordered, that its accomplishment is at least possible; for it cannot be believed that God has constituted things in such a manner as necessarily to prevent the accomplishment of his primary purpose in their creation. That he was able to bring to pass whatever he was pleased to propose, cannot be doubted. If, therefore, this was his purpose, the means of its accomplishment are all certainly furnished, and may certainly be discerned by a candid and thorough investigation. The end itself also must, according to this supposition, have been actually answered, and have constituted at least the general course of things.

But has this scheme been at all verified by the actual progress of events in the present world? Let the common and constant language of men on this subject answer the question. How great a part of that which is uttered and written, is an exposition or complaint, of disappointment, suffering, and sorrow! How customary in the mouths of man are these phrases : "This unhappy world;"" this miserable world;""this suf"fering world;"" this melancholy world;"" this vale of "tears." How plainly has this been the language of every country and every period of time! How continually have complaints of private unkindness, fraud, and violence, of the public oppressions and ravages of tyranny, of domestic slavery and public bondage, filled the mouths and the books

of mankind! How often are neighbourhoods distracted by contention! How often are even families, the most endeared and the least unhappy societies which can be found in the present world, wounded by the sins and follies of parents, the impiety of children, and their unworthy controversies and alienations! With how few intervals has war reigned and ravaged! Where is the nation which has not bled? Where is the country which has not been desolated? How often has the suffering become too intense for utterance, and been poured out only in sighs, and groans, and tears!

Look at the cradle ! of the new born infant.

Listen to the cries, mark the agonies
Consider how many of our race are

carried from this humble lodging to the grave. Follow an individual through the progress of life. Contemplate the pains, diseases, accidents, and disappointments, to which even the brilliant periods of childhood and youth are regularly exposed. Remember, that half mankind become victims to death under five years of age. Ponder the toil, the weariness, the hunger, the thirst, the ignorance, the errors, the sufferings from famine and pestilence, from fraud and disappointment, from obloquy and infamy, from hope deferred and fears realized, from the loss of children and the pressure of poverty, which harass middle age. Fix your eyes upon the decays, the diseases, the pains, the shrivelled intellect, the puerile passións, the unsupplied wants, and the forgotten sufferings of declining life. Approach the bed of death. Listen to the groans, consider the agonies of expiring man. Look into the grave, the final home. Behold man laid in this lowly bed; the prey of corruption, the feast of worms, and dissolving into his original dust.

When you have finished this solemn survey, tell me whe ther these objects are parts of a system intended to produce enjoyment. Can you suppose, that God has intermingled these things in the constitution of a world of happiness? If this was the end for which he formed the present world, has ́ he not been most evidently and wonderfully disappointed?

Turn now your contemplations to the same object again, and consider it for a moment, not as a scene of enjoyment,

but as a state of trial; a state, in which the characters of its inhabitants were to be proved and decided; a state, in which those characters were to be formed by their affections, and exhibited in their actions; a state, in which they were to show, whether they would love and do that which is good, or that which is evil. Does not the whole face of things accord exactly with this scheme, and evince, that such was the great. end of our Creator? How obviously, how universally, are means of both these great courses of conduct presented to us every day, while we, as free agents, are left to ourselves to choose and to do either as we please? Does not this view of the subject go far towards explaining the evils of life, and the reason of their existence? They here stand as monuments of God's hatred of sin, and as motives to deter us from doing evil, and to compel us to do good.

It is not my intention to deny, that the author of our being has furnished, and therefore intended to furnish us with many comforts, to sooth the sorrows of the present life, to blunt the thorns and briars which so frequently wound us in our passage to the other world. As many blessings are, in my own view, communicated to our race, as would probably consist with the proper expression of God's anger against the iniquity of mankind, as many and as great, nay, if we may be allowed to judge from experience, more and greater, than are safe for men. We love the world, even now, more than our real interests would permit, or truth justify. If it were more replenished with the means of happiness, it is questionable whe ther heaven would not be totally disregarded, and eternity forgotten. Still it presents afflictions enough, and more than enough, to compel the decision, that it was not designed principally as a place of enjoyment.

This, then, is the voice of God in his creation and providence. Let us proceed to inquire in what manner our reason, in its investigation of the nature of this subject, will determine. For this purpose, I ask,

II.. Is not the most good enjoyed, of course, where the most is done?