operation of such a general law of our being. Nothing is of more constant occurrence and daily observation. Not only are sufferings brought upon the children, by the faults and neglects of their parents, but such is the mutual dependence and mutual influence, that run through all the social relations, that the condition of thousands, not unfrequently, is essentially affected by the conduct of one, over whose actions they have no control, and in whose virtue or vice they have no share.

To vindicate from the charge of injustice a system, which has this operation, to our entire satisfaction, so that no difficulty shall remain, may not be in our power; for who can fully comprehend the ways of God? Yet, it may be first observed, that something of this is unavoidable in an extensive and complicated scheme of things, in which events are brought about, not in an unconnected manner, but in the operation of general laws, and in a regular series of causes and effects. It could only have been avoided by such a constant interposition to prevent the effects of general laws, as would have rendered the whole course of events uncertain, and general laws in a manner useless. It is then a necessary circumstance attending a scheme, which we have reason to think more perfect, than it could have been had this circumstance been excluded or corrected.

But its necessity, as a part of such a scheme, is not the only consideration which can be urged in vindication of its admission. It constitutes a part of a system of moral discipline intended to exalt and

perfect the character of human beings, and to fit them for a higher state. This effect it has by bringing into exercise in an eminent degree the best affections of the heart, and calling into operation powerful and generous motives, or giving them new force and peculiar efficiency. It is easy to see, and we are fully able to comprehend, how it appeals to one's generous feelings, how it calls forth his best affections, and thus becomes a powerful means of moral discipline, to know that his actions affect not himself only; that his children, that unborn posterity, that indeed thousands, who are as little connected with his person as concerned in his actions, must yet feel their effects.

It is impossible for us to say, that purposes of moral discipline are not accomplished by such a scheme, which could not be accomplished by any

other.

In the last place, the sufferings and inconveniences in question are temporary; and the uniform language of the Scriptures is, that the final condition of all will depend, not on any act of their common parent, or of any other, but wholly on their own personal character, viewed in connexion with their situation and privileges, and considered as the result of their improvement or abuse of them.

On the foundation of these three considerations, which are supported by the general import and uniform language of Scripture, it is believed, that the conduct of providence may be vindicated, in that system of things, by which the consequences of men's

actions fall upon others; and their condition, and their moral trial are materially affected by the wisdom or folly, the care or neglect, the virtues or the vices of their ancestors, and even those of remote generations.

But, if this account be unsatisfactory to any, let it be further remarked, that the remaining objection lies, not against the scheme of revelation, but against the constitution of nature itself. For the fact, to all the purposes of an objection, can be no more denied by the deist or atheist, than by the Christian.

In a view of that part of the divine scheme, which has been under consideration, it should excite our satisfaction and thankfulness, that it has a counterpart. The constitution of nature is such, that we enjoy advantages, as well as suffer evils from the conduct of others. Our condition may be improved by the care, as well as rendered unfavorable by the neglect of our ancestors. We are benefitted by the good deeds of former generations through the same general laws, which expose us to suffer by their crimes. In the same way that the neglects of the careless or slothful, and the vices of the wicked are visited in deprivations, disabilities, and positive sufferings on their children, the cares of the pious and provident and their virtues descend in correspondent blessings to their descendants, and make their natural condition more easy, and pleasant, and

safe.

The constitution under which we are placed is thus uniform and of a piece; and it is exceedingly impor

tant, in order to have just views, and not be perplexed with objections which have really no force, that we be used to contemplate it in both its parts.

CHAPTER XVII.

THE CHARACTER OF MAN'S PRESENT PROBATION.

THE origin of evil, natural and moral, has always been a perplexing question of philosophy, and of religion. What account the Bible gives of it I have endeavored to show, from the brief history which Moses has left us of the primitive condition and early events of the world, together with the Apostle Paul's allusion to that account in some of his reasonings. Now, granting all that can be claimed, as to the allegorical or mythological character of that account, and making all reasonable deductions from its literal meaning, it still communicates to us an important meaning and interesting instruction. No other account, I believe, is liable to fewer difficulties, or corresponds better with our actual experience, and with what reason and revelation teach us of the character of the Author of nature.

That suffering should be the punishment of sin, and intended for its correction, by an original appointment of the Deity, is at least as conceivable as any other account of its existence. That a part of the punishment of sin should be an increased degree of difficulty in the state of trial, is also what we see to be a part of the present constitution, and we can conceive it to take place in such a manner, as to