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 abusing that liberty, choose to think and will what is wrong and evil, rather that what is good and right, the chief sin is committed already in that very wicked desire and purpose: by this, already, the spirit is perverted, and inward peace destroyed. The evil notion is a mere consequence, and does not in the Divine sight constitute the essence of the sin, which lies in the evil heart and inclination. And, in such case, to forbid and restrain all action, all carrying out of the evil purpose, would oftentimes only tend to increase the burning desire, and make the evil longing and passion more intense. This law of the mind all know from experience. Whereas, to let it out, to let it have its way for a time—has often the effect of allaying the excitement, of cooling the heated inclination,—and sometimes, where the evil is not confirmed, even produces a reaction, by causing disappointment and disgust; and the individual, finding that he was mistaken in his hope of fancied good, gives up his wrong purpose, and turns to a better course.

Now, as it is with individuals, so is it, in a manner, with nations, which are a compound of individuals. When the evil spirit of war—feelings of hate and revenge, or the lust of conquest and dominion,—have taken possession of the national heart, it is already in a state of sin; in the Divine sight, the deed is already done. Then, absolutely to restrain all action, to check all attempts at carrying out the ambitious purpose, might, in some cases, only aggravate the evil. The wicked attempt consequently, is permitted,—and war with its