whole purpose and character an inexplicable enigma. But if our curiosity steps beyond this line, and asks the manner and degree of the difference which God will make between the righteous and the wicked, asks to be certified concerning the nature and the place of retribution, and the duration of the consequences that follow human transgression in the eternal state a question to which the mind so often turns in its musings, and which so often fills the anticipations of the future with trembling and alarm, then we go beyond what is requisite for purposes of probation, and to points which that does not explain; then we subject ourselves to the rebuke that our Lord gave to a similar curiosity in the days of his flesh. They asked him, "Lord, are there few that be saved?" He would not tell them; he would not lift for them the veil that covers the secrets of the eternal future; he bade them not to allow themselves to be diverted by this unimportant curiosity from attention to the one thing needful, which demanded all their care. "Strive

to enter in at the strait gate." You are here on probation; keep that fact in view; make sure of your own preparation. And all his disclosures, from time to time, on the subject, seem to have been formed with reference to the same principle. His startling language of alarm; his terrible images of agony and woe; the everlasting fire and undying worm; the devil and his angels; the outer darkness; the weeping and wailing, images of the deepest terror, and most affecting, yet not always consistent with each other, as if he would make the strongest impression, and yet without distinctly teaching what man cannot yet know, - all these are illustrations of his design to proclaim that the right use of the present discipline is the all-essential thing, and that it is enough to know the general character of the certain retribution of eternity, without minutely scanning its more par

ticular details. We know that the measure of happiness and misery in a future state will perfectly correspond to the fitness of each individual for either; and trusting to the equity of that appointment under the rule of an infinite Father, and the judgment of a merciful Savior, we should rest content, though every question except this remain wrapped up in impenetrable darkness. There will be joy and sorrow in proportion to faithfulness and unfaithfulness; and joy will continue to visit the good as long as they remain faithful, and sorrow to prey upon the bad as long as they continue evil. There can be no doubt but that that continuance is described by the fearful word "forever." And when we hesitate whether it be possible that this word can be used in its absolute and literal sense, then we must consider that, as a free moral agent, depraved by bad habits, and hardened by long selfishness and sin, is doubtless capable of keeping on forever in rebellion against God, so there is no difficulty in understanding that the penalty of such guilt may last forever. It is the natural issue of a misused and perverted probation.

I have thus attempted to show in what relation the great fundamental doctrine of human probation stands to the other truths of religion, and how it may be used to advantage as an interpreter or test. So far as this view is just, it should persuade us that no habit of mind is more important to us, in speculation as well as action, than that of referring every thing to the question of the purpose of a moral discipline. We have nothing to do on earth but to see to it that moral discipline be effective in our own case. This habit of mind will not clear up all difficulties, - for some subjects are beyond the reach of human knowledge, - but it will teach us that the concealment of some things may be just as profitable to us as their revelation could have been.

It will not teach us that difficulties in doctrine are unimportant; but it will show us that, if regarded with respect to a moral discipline, mistake in reference to them is of less moment. We secure their moral purpose, though our un derstanding remain darkened. And, finally, it will make us more and more solicitous to cultivate perfect honesty and fairness of mind, in our interpretation of holy writ; to put aside prejudice, passion, and pride, from our theological investigations; to inquire simply, singly, conscientiously, perseveringly, for the truth of God; since such moral qualities as these are developed and disciplined by the difficulties and obscurities of the Scriptures, when those difficulties are properly used; and since these same qualities, beyond all else, are likely to be rewarded with the discovery of truth; and since, moreover, these qualities, if not so rewarded, if we still fall into error, will extract from that error all its noxious qualities, and render it harmless to the soul. The absolute perception of truth without doubtfulness or mistake belongs to heaven; the pursuit of it belongs to earth. Let the pursuit be honest and faithful; as it will be by him who knows that he is on trial, and to give solemn account. It may be rewarded here; but that is of small moment: it will be rewarded hereafter; and the stern discipline through which the soul has passed, will be worth more for it, both here and hereafter, than if it had been endowed with the most intense perception of all mysteries and all knowledge, without that tried moral strength which is the soul's security and glory.

1

SERMON XXXII.

THE DOCTRINE OF PROBATION A KEY TO THE MYSTERIES OF GOD'S DEALINGS WITH MAN.

1 PETER I. 7.

THAT THE TRIAL OF YOUR FAITH, BEING MUCH MORE PRECIOUS THAN OF GOLD THAT PERISHETH, THOUGH IT BE TRIED WITH FIRE, MIGHT BE FOUND UNTO PRAISE, AND HONOR, AND GLORY, AT THE APPEARING OF JESUS CHRIST.

"GOLD is tried in the fire," said the son of Sirach, " and acceptable men in the furnace of adversity." In the same spirit, with still greater force, does the apostle, in our text, assert the value of tried faith "" more precious than gold, which, though tried, perishes, because it is imperfect." Of similar expressions, with regard to the value of trial, the New Testament is full. There being one great end set before the mind, every thing is to be judged of by its tendency to promote that end; and as the tendency of trial is to strengthen faith, to give constancy and endurance, to purify and perfect the character, therefore it is said in the Scriptures," Blessed is the man that endureth trial;" and again, "Wherefore, I rejoice in tribulation.”

Thus the language and practice of the apostles were imbued with the sentiment of the doctrine, that life is but a

state of probation. All events were looked upon as disciplinary, and judged of accordingly; and men were regarded as being good or evil, according as they used, or did not use, the trials of this life so as to conduce to "praise, and honor, and glory, at the appearing of Jesus Christ."

Of this doctrine of a state of probation I have already spoken in two discourses; but it ought to receive yet further discussion, and is capable of more extended application.

There are mysteries and difficulties attendant on the common ways of life, and the ordinary course of Providence, no less trying than those which are found in the higher regions of religious truth. The vicissitudes and uncertainties of this earthly existence are full of them. From the cradle to the grave, life is one long period of perplexity and anxiety; a fitful, changeful day; suddenly brightening, suddenly overshadowed; in which no calculation can be made for the coming hour that may not be disappointed, and no pleasure seized in the present that may not turn to bitterness in the grasp; where one sows and another reaps; one deserves and another gains; where "the race is not to the swift, nor the battle to the strong; neither yet bread to the wise, nor riches to men of understanding, nor favor to men of skill; but time and chance happeneth to them all."

This character of human life has not escaped the notice of any one who has observed and reflected, while it has too often baffled the philosophy of those who have discoursed upon it. By some it has been regarded with sullen acquiescence, and by some with stubborn defiance. With some it has been a matter of perpetual and exasperated complaint. It has given food to the skepticism of some, and has made a pretext for the atheism of others; while