From this general and indiscriminate distribution of misery, the moralists have always derived one of their strongest moral arguments for a future state; for since the common events of the present life happen alike to the good and bad, it follows from the justice of the Supreme Being, that there must be another state of existence, in which a just retribution shall be made, and every man shall be happy and miserable according to his works. The miseries of life may, perhaps, afford some proof of a future state, compared as well with the mercy as the justice of God. It is scarcely to be imagined that Infinite Benevolence would create a being capable of enjoying so much more than is here to be enjoyed, and qualified by nature to prolong pain by remembrance, and anticipate it by terrour, if he was not designed for something nobler and better than a state, in which many of his faculties can serve only for his torment; in which he is to be importuned by desires that never can be satisfied, to feel many evils which he had no power to avoid, and to fear many which he shall never feel: there will surely come a time, when every capacity of happiness shall be filled, and none shall be wretched but by his own fault. In the mean time, it is by affliction chiefly that the heart of man is purified, and that the thoughts are fixed upon a better state. Prosperity, allayed and imperfect as it is, has power to intoxicate the imagination, to fix the mind upon the present scene, to produce confidence and elation, and to make him who enjoys affluence and honours forget the hand by which they were bestowed. It is seldom that we are otherwise, than by affliction, awakened to a sense of our own imbecility, or taught to know how little all our acquisitions can conduce to safety or to quiet; and how justly we may ascribe to the superintendence of a higher Power, those blessings which in the wantonness of success we considered as the attainments of our policy or courage. Nothing confers so much ability to resist the temptations that perpetually surround us, as an habitual consideration of the shortness of life, and the uncertainty of those pleasures that solicit our pursuit; and this consideration can be inculcated only by affliction. "O Death! how bitter is the remembrance of thee, to a man that lives at ease in his possessions!" If our present state were one continued succession of delights, or one uniform flow of calmness and tranquillity, we should never willingly think upon its end; death would then surely surprise us as "a thief in the night;" and our task of duty would remain unfinished, till "the night came when no man can work."