ness and evil of heart. Here we see a host of disorderly circumstances,—bad ventilation, consequent unhealthiness, and numerous other physical and moral disadvantages resulting from the too narrow accommodation of a city population—all the direct effect of moral evil. Who made these circumstances? not God, but man. So, in cities where there are not walls, the existence of similar localities is the consequence of selfishness in the form of avarice. Although the good Creator has provided a plentiful extent of ground and room for all useful purposes, yet man, in his spirit of avarice, and in order to increase his gain,—to make what he terms the most of his ground,—crowds the dwelling-houses into the smallest possible space, and fills them with narrow, close apartments, into which disease enters together with the inhabitants, and a physical and moral pestilence spreads through the community. Is not this, again, the direct consequence of moral evil on the part of man? Is it God's doing, or is it man's?
So, in all other cases. It is man's own evil of heart, that has produced, directly or indirectly, that disordered outward condition of things, which we call "bad circumstances." How unjust then, is it for a Byron or a Shelley, or other complainer of "this bad world," to charge the good Creator with a condition of things which is all manifestly of man's own producing! Let such misanthropists look into their own hearts, and cast out the evil dwelling there, and they would then find themselves looking at the outward world with new eyes. They would at once perceive and acknowledge, that the present disordered state of things in civilized society, is the natural result of man's selfish-
