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grace. And as this change is effected only in this life, those who die in their sins must go away into everlasting punishment.

2. A second proof in support of this proposition will be drawn from the evil nature and tendency of sin. Sin is not a breach of decorum, nor a violation of the civil law merely, but it is explained by the inspired penman to be, "the transgression of the law of God." This law is nothing less than his perfect and immutable will. It is the great instrument of government and happiness to his kingdom. It forms the basis of the divine administration. It is the rule of his conduct towards his rational creatures, and their rule of conduct towards him. Its design is to maintain subjection to the Ruler of the universe, and thus to diffuse a perfect harmony through all the relations of created intelligences. The government of God is not a government of arbitrary power, but a government of law. This law is holy, just and good; holy, as it requires supreme love to God, and the same love to our fellow men as we bear to ourselves; just, as being founded in the strictest equity, and administered with the greatest exactness; good, as being equally adapted to promote the essential happiness of the creature and the declarative glory of the Creator. Its requisitions are all equitable and reasonable. To transgress this holy and benevolent law then, is to rebel against the will of God, to insult the majesty of his throne, and to strike at the foundation of his authority, and even his very existence. Sin is therefore a direct opposition to God, a perversion and misuse of the noblest faculties with which man is endowed, and - involves in its principle, infinite moral evil. As it is committed against a God of infinite excellence, and as it tends to produce endless discord, universal rebellion and boundless misery through the empire of the Eternal, it must be an evil of infinite magnitude. It is an admission of that principle, which could it possibly prevail without being checked in its progress, would instigate the whole race of creatures to join in rebellion against their Creator, and thus to introduce into the whole government of God, universal anarchy, misrule, confusion, and every evil work. Now the moral nature of an offence is estimated according to the excellence of the character

against whom it is committed, the circumstances under which it is committed, and its tendency to evil. If a child offer an insult to his earthly parent, his couduct is much more base than such treatment to a stranger. The more wise, the more kind and good the parent, the more unnatural and the more hateful is the ingratitude of the child. If the offence be committed without any provocation, the guilt of it is attended with greater aggravations. Apply this to offences, to innumerable provocations committed by dependent creatures against a God of infinite purity, unbounded wisdom and unequalled goodness, and you will be at a loss to determine how atrocious such offences are, or what punishment such criminals deserve. Again, suppose a formidable conspiracy should be raised against the character, life and laws of those who are invested with supreme authority in the land, and more especially if that authority had always been exercised under the direction of wisdom and goodness; such an offence would be branded with the blackest infamy, and would call for the most ignominious punishment,-for if not thus immediately and effectually restrained, it would tend to overthrow the government, jeopardize the lives of its citizens, and produce the greatest evils to society. Sin, my brethren, is moral high treason against the Supreme Governor of the Universe. It is a denial of his truth, a disobedience to his commands, a despite to his government, a disregard to his threatnings, and a dishonor to his name. It is an offence of the deepest die, and committed under the most aggravated circumstances. It has a tendency not only to tarnish the glory of the Divine Majesty, and to introduce infinite evil into his government, but if its will were equal to its power, to dethrone the Almighty and strike him out of existence, and to take the reins of universal government into its own hands. A being who commits such atrocious crimes, is deserving of endless punishment. If one man sin against another, the judge shall judge him, but if a man sin against the Lord, who shall intreat for him?

Is it objected that sin cannot be an evil of infinite magnitude because it is committed in the brief period of time which constitutes the present life? This objection is not conclusive, because it

proves too much, since it supposes that no crime can be punished for a longer period than was consumed in the perpetration of it. But if it be once allowed that a crime may be punished for a longer term of time than was consumed in the perpetration of it, the whole objection that a creature cannot in a finite life commit such a sin as shall deserve an endless punishment, must be given up. For if he may in one day meditate, form his plan, and commit a crime worthy of a punishment that shall continue a year, he may in one day commit a crime that is worthy of a punishment that shall continue during his life. Hence in determining the duration of punishment, Dogard is had to the time taken up in the perpetration of the crime. Consequently there is no absurdity in supposing that the crimes of a finite life may deserve an endless punishment. Whoever has a just view of the moral nature of sin, will respond to the sentiments of Eliphaz the Temanite: "Is not thy wickedness great? and thine iniquities infinite ?" Our sins, my hearers, are infinite in number, and in enormity. They have been committed against the clearest light and the most endearing manifestations of the divine benevolence, and must deserve infinite punishment.

3. The promises of the Gospel in general afford a direct argument in favor of endless punishment. These promises are peculiar in two respects; they refer to a peculiar kind of blessings, and to a very peculiar character. They comprise a deliverance from all sin, and the bestowment of eternal happiness. In establishing this point, I shall notice a few of those passages of scripture which bring to view the nature of the Gospel promises.

John says to his Christian brethren, when speaking of the distinguishing love of Christ, "we shall be like him; for we shall see him as he is." Paul assures us, that "Christ gave himself for us, that he might redeem us from all iniquity and purify unto himself a peculiar people." For this he travailed in soul, and he will "see of the travail of his soul and be satisfied." Our Saviour says with respect to those who overcome, "that they shall walk with me in white; for they are worthy." The redeemed are represented as before the throne of God, and serving him day and night in his temple, with

robes washed and made white in the blood of the Lamb. In anticipation of this entire freedom from sin, the Revelator uttered the following remarkable ascription of praise to the Savior: "Unto him that loved us and washed us from our sins in his own blood." To show the absolute purity of heaven it is also said, that "there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination or maketh a lie, but they which are written in the Lamb's book of life." These quotations are sufficient to show that one of the grand objects of the divine promise is a deliverance from all sin.

The other peculiar blessing included under the promises of the Gospel, is eternal happiness. I do not deny that other great blessings are promised in the Gospel, but eternal happiness is a peculiar and distinguished blessing. Christ has brought "life and immortality to light in the gospel." "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come." Thus Christians are called "heirs of God, and joint heirs with Christ." This proves that their inheritance shall be as enduring as his. St. Matthew says that the righteous "shall shine forth as the sun, in the kingdom of their Father." And St. Paul says, that to those "who by patient continuance in well doing, seek for glory, honor and immortality, God will render eternal life." "Being made free from sin, and become the servants of God, ye have your fruit unto holiness, and the end everlasting life." Jesus said to his disciples, "I am the bread of life-he that cometh to me shall never hunger, and he that believeth on me shall never thirst. Whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water, springing up into everlasting life." "The righteous shall go into life eternal." "He that overcometh shall not be hurt of the second death." These passages with a great variety of others, going to establish the same point, prove beyond a doubt that perfect holiness and eternal happiness are the distinguishing characteristics of the promises of the gospel.

These promises, however, are made to a peculiar character. They are not made to mankind in general, as are the offers of mercy. In all the promises of the gospel, perfect holiness and eternal life are proffered to a defined character. It is he that overcometh, that sball walk with the Saviour in white. It is to godliness that the promise is made not only of this life, but also of that which is to come. Those are called children of God in distinction from the world, that are joint heirs with Christ. It is the righteous that shall shine forth in the kingdom of God. It is he that believeth that shall be saved, and the righteous shall go into life eternal. It is to them who by patient continuance in well doing, seek for glory, honor and immortality, that God will give eternal life. Now since the promised blessings of perfect holiness and eternal happiness are in their application restricted wholly to a particular class of men, termed the righteous, believers in Christ, children of God, &c., the inference is unavoidable that all men will not be saved. When it is said that to them who by a patient continuance in well doing, seek for glory, honor and immortality, God will give eternal life, is it not strongly implied that all will not seek glory and honor and immortality? and so eternal life will not be given to all? When it is said "he that overcometh shall not be hurt of the second death," does not this promise imply that all who do not overcome shall be hurt of the second death? The scriptures are entirely without force and meaning, which contain the promises of holiness and happiness and make these promises to a defined character, if they are applicable to all. But since these blessings are promised to a defined character, it is evident that all will not receive eternal happiness. Many will seek to enter in and shall not be able. But if any are shut out of heaven, and deprived of eternal happiness, they must of necessity remain in a state of unspeakable misery. They must go away into everlasting punishment. They do not fall within the terms of that definition of character to whom the promises of the gospel are made, and must of course be excluded from a participation of the promised blessings.

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