case, represents the mind to be something like a measure or resorvoir, into which a definite quantity of misery can be poured. Moral acts, under whatever class they come, are acts of the will, and the fact that the will has acted in reference to ten thousand objects, does not impair its ability of acting, in reference to ten thousand more. Lost spirits hate the perfections of God, and envy the enjoyments of heaven, so far as they are acquainted with them; but a clearer view might, without any alteration in themselves, inflame their passions and embitter their sufferings. So absurd is it, to speak of filling their capacities when every new object presented to their minds, may occasion some tormenting excitement! I have thought it desirable to expose this prevalent opinion, because, while it seems to admit a gradation in future punishment, founded on an impartial distribution of justice, it actually contradicts it by representing men as destined to endure all that is possible with their susceptibilities and powers.

The other theory, connected with this subject, is equally unsupported by the scriptures, though philosophically more plausible. It supposes, that the powers, both of redeemed

and lost men, will constantly expand and strengthen, and cause a constant and unlimited progression, in the happiness of the one and in the misery of the other. This is a mere hypothesis. An increase of capacity, does not necessarily imply, an increase of suffering. Though philosophy teaches, that a growing knowledge of facts, may constantly raise the tone of wretchedness, it also proves, that habit may make that tolerable, which once seemed ready to crush the sufferer. Perhaps the wicked will become more and more miserable, and the righteous more and more blessed, but the idea, unsustained by the bible and by reason, is a supposition altogether gratuitous; to which, as well as to the preceding theory, I cannot but object, because, while it serves no valuable purpose, it prejudices the thinking world against the truth.

But dismissing these and other theories, advanced without sufficient support, I invite your attention to the practical views, suggested by the text.

1. Every thing done on earth in the service of God, will increase the happiness of heaven. Not one holy feeling or act, not one emotion of love,

of contentment or of submission, not one prayer of faith, or tear of pity, or deed of selfdenial, or triumph in temptation, shall be unrewarded. Such is the doctrine of our Savior;" And whosoever shall give to drink, unto one of these little ones, a cup of cold water only, in the name of a disciple, verily, I say unto you, he shall in no wise lose his reward" But I introduce it, as an inference from the text. It is a principle of God's. government, to reward men according to their deeds, in consistency with the doctrine of salvation by faith. He bestows his favors upon those who believe, in proportion to their fidelity in his service. He takes a just estimate of their characters, by considering the age in which they lived, the privileges which they enjoyed, the trials to which they were exposed, the number and precise nature of all their volitions, and whatever has served to make them what they are. With this perfect knowledge of their moral standing, he assigns them their seats in paradise. This is a fact of great practical importance. It speaks in the language of our Saviour;-" Lay up for yourselves treasures in heaven, where neither

moth nor rust doth corrupt, and where thieves do not break through and steal." We think it wise, to labor in youth to make manhood respectable, and in manhood to smooth the decline of life; although the child may never see mature years, nor the adult old age; and although, if they do, their efforts may prove abortive, and their hopes be dashed. How much wiser it is, to labor for the meat that never perisheth, for the garments that never decay, for the crown that never fades; how much wiser, to be diligent and active, where every effort is successful, and the success so glorious! Can any subject commend itself more strongly to our love of happiness, or more effectually engage our best thoughts and efforts? Can a christian, whose faith has any strength, hesitate, whether to deny himself for the name of Christ, whether to resist temptation, whether to cultivate his piety, when his reward is so sure and so rich? Is there a man, with views so low, with taste so corrupt, that he will not relinquish momentary and sordid pleasures, that he will not endure the labors of an hour, for pure and lasting enjoyment?

2. Impenitent men should avoid sin as their worst enemy. I say not this, on the ground of its tendency to impair the moral and intellectual faculties, and to diminish the prospect of conversion, but as an inference from views, taken in this discourse. I say it, because men are to be rewarded according to their deeds. It is awfully dangerous to sin. Every kind of disobedience will receive a just recompense, every species and degree of iniquity will be punished, every offence will contribute to the misery of the soul. Two spirits may be wretched, both destitute of positive enjoyment, while the condition of one, in comparison with that of the other, is almost beatitude. This should have a mighty influence on the public morals. It should give sanctity to the civil oath, it should purify human affections, it should regulate all the affairs of life. In every conceivable case, it is adapted to awaken salutary fears. What can be presented to a reflecting mind, more weighty than that which connects sin with certain and exemplary punishment? When the consequences of a single offence are tremendous, shall we multiply our crimes? Shall we,

reckless of results, rush on the bosses of the