excite little alarm in the mind of the patient. And other disorders, though attacking the vitals, either produce stupor of mind, or destroy the sensibility of the system, and create no suspicion, even where danger is most imminent.

Thus we see that men sometimes make themselves quite easy in the practice of vice. They either exclude all reflection, and become as stupid and as ignorant as brutes; or they justify their conduct to themselves, and silence conscience by the arts of sophistry. And this is commonly the case with those who are most enured to the practice of vice. They become hardened in sin; and the veteran transgressor suffers less from the sense of shame and from remorse of conscience, than those who are novices in vice, and who are beginning to turn aside into forbidden paths.

Hence some have drawn the desperate conclusion that perfect vice as well as perfect virtue, leads to rest; and that one path to happiness, at least, is to stifle the remonstrances of conscience, and to gratify the

passions without restraint. It would be just as rational to conclude that the stupor of a lethargy, or the false spirits of a hectic fever, were symptoms of health. Nothing can be more evident than that insensibility is not happiness. And it is obvious to common sense and daily observation, that the quietness in vice, which is the effect of ignorance, or of habit, or of sophistry, is a widely different feeling from that calm satisfaction, that inward peace, that unspeakable delight, which is the joint result of an enlightened mind, of an approving conscience, of undeviating rectitude, of pleasing reflection on the past, and joyful anticipation of the future. And it is plain, that if such stupid and besotted creatures are ever to attain to that rational and moral felicity, of which they are naturally capable, and for which they are designed, it must be by the painful and tedious process of reversing the steps which they have taken; and by that total change of principles, habits, and affections, which may well be compared to a resurrection from death to life.

8. Natural disorders, at first easily subdued, when neglected become inveterate and dangerous.

ease.

Such likewise is the progress of moral disThe mind which is healthy and vigorous, may, almost without effort, preserve itself in a healthy, sound, and improving state. But when by the contagion of bad example, or by yielding to temptation, it has once taken the dangerous infection, not a moment is to be lost; wisdom requires an immediate recourse to the best means of restoring the moral health; and enjoins a rigorous abstinence from whatever would contribute to fix or to aggravate the disease. And even to abstain from what is innocent, if it should lead to what may eventually prove dangerous and hurtful. Nothing can be more imprudent, or more hazardous, though, alas! nothing is more common, than for a person to imagine that it is in his power to stop the progress of a moral habit at pleasure, and to recover the original tone, the moral health and vigour of his mind. Unaccountable infatuation!

Miserable delusion! Thus the unhappy creature encourages himself in vice, unconscious that every fresh act strengthens the habit, and diminishes both the inclination and the ability to repent. And thus it happens, not unfrequently, that the wretched self-deceiver is irretrievably lost, even before he imagines himself in danger.

9. The process of cure in natural disorders is often long, painful, and tedious.

And not less so in those which are of a moral kind.

There are indeed empirics, who profess to accomplish safe and expeditious cures of all natural diseases. But no prudent man will trust his life and health in such presumptuous and unskilful hands. Least of all ought we to place confidence in that moral empiricism which teaches that the crimes of a whole life may be effaced by a death-bed repentance, by a single act of faith and reliance upon Christ, by the mys tical application of the Redeemer's blood, or in short by any thing but sincere and persevering repentance, and renovation of

S

heart and life. But as those who offer easy, cheap, and infallible remedies, are commonly followed by the credulous and deluded multitude, so they who hold forth an easy way of obtaining remission of sin, and the rewards of a future life, will always be more acceptable to the multitude, than those who can find no easier way of getting to heaven than by faith, repentance, and good works; and whose conscience will not allow them to preach any other than the old and approved doctrine-" cease to do evil, learn to do well."

They are joined to Nor can the charac

This indeed is often a slow and painful process; and in some cases even impracticable. Men who are worn out with age and infirmity, cannot enter upon a new life and new habits. idols, let them alone. ter be changed by the terrors of a dying bed. Extraordinary cases may, and indeed have occurred, of great changes, and wonderful conversions even at the eleventh hour; in consequence of an extraordinary concurrence of circumstances. But these