them hereafter, that the threatenings of Jehovah against incorrigible offenders will never be executed,—this would only terminate the quicker their wicked career, destroy the remembrance of their sins, and bring them sooner to a world of uninterrupted rest and unmingled joy. Be assured, my friends, that if we would effectually restrain our children from the paths of corruption and vice, and allure and encourage them to the love and practice of virtue and piety, we must bring up to their view and press upon their serious consideration the importance of cherishing in their hearts the fear as well as the love of God; of keeping in mind the memorable words of an inspired apostle, who hath assured us in language too plain to be misunderstood, that "we must all appear before the judgment seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.”*

And have we nothing to apprehend from the prevalence of the opposite opinion in a civil view? What would be the effect of a general, practical belief in this doctrine in our courts of judicature? Whoever has been conversant with the proceedings of our civil tribunals, must have observed that a religious oath is never too scrupulously regarded; and must have seen in many instances with anxiety and distress, that neither its sacredness is felt, nor its obligation regarded. But would not the sanctity of an oath lose much of its influence on the mind and conscience of that man, who had no belief in a future retribution,-—no regard to the tribunal of that Judge, "who seeth not as man seeth, but who looketh on the heart,"-who is neither influenced nor awed by the consideration that he has a "witness in heaven and a record on high," and that he is deliberating and speaking and acting under the inspection of a Being, who sees and approves the true witness, but who "will not hold him guiltless, who taketh his name in vain?" Would the life, liberty and property of our citizens, be thought safe with a jury, whose accountableness was believed to be limited to the present life, and who felt no apprehension from that wrath, which awaits the deliberate perjurer at the bar

* 2 Cor. v. 10.

*

of God? The full extent of the evil resulting from such belief, cannot be known without supposing a whole community adopting, and acting under the influence of this opinion. While comparatively a few individuals in society embrace this doctrine, they may be restrained and kept in awe by early associations, by "those sentiments of honor and reputation, which are sometimes a sort of substitute for conscience, and by breathing an atmosphere of moral purity created by a religious community." But imagine a whole community to have adopted the opinion, that they have nothing to fear from any thing they may say or do, after the present life, that the grave levels all distinction of character as well as rank,-and that the precious and the vile, he that serveth God, and he that serveth him not, are equally heirs of the grace of life, and entitled to an inheritance among them that are sanctified; and you will find the flood-gates of corruption and crime opened upon society, and, at length, every thing like moral purity and piety swept away from the world.

Finally; whatever our speculations may be on this subject, there is one course, and only one safe course, for us to take. This is, to cultivate the temper, acquire the character, and live the life of Christians. In other words, "as the grace of God teacheth, denying ungodliness and worldly lusts, to live soberly, righteously, and godly in the world."† There is no substitute for this temper and character. There can be no true happiness, in whatever world we are, without them. Even on the supposition that indiscriminate salvation is to be granted to all men immediately succeeding the present life, we lose nothing by possessing the temper, and living the life of a Christian, except the vices of the world and the bitter fruits thereof, of which we ought to be ashamed; but are great gainers in reputation, in usefulness, in satisfaction, and in peace and happiness. But if, after all, God should bring us into judgment,-if we should be summoned every one of us to give an account of himself to God,--and if, instead of deluding us with an idle dream of retribution which we shall never realize, he should mete out our reward and

* Professor Frisbie's Inaugural Address.

† Tit. ii. 12.

our punishment according to our deeds and our deserts-then, surely, we shall be infinite gainers by having known God, and obeyed the gospel of our Lord Jesus Christ. We shall not then mourn at the last; but shall be able to give up our account with joy, and not with grief.

Be entreated, therefore, to choose a course in which there is no hazard; and by pursuing which you will avoid jeopardizing your immortal interests, and double your security for the enjoyment of eternal life. Deeply interested as we feel in the correctness of your religious opinions and views, we are still more concerned that your practice should be in accordance with the spirit and requirements of the gospel ; that your temper and character, your heart and life should be such as to secure the approbation of your own minds, the presence and favor of Almighty God, and a well grounded hope, through his mercy in Christ Jesus, of immortal life and glory in his everlasting kingdom. "On such the second death hath no power; but they shall be priests of God and of Christ, and shall reign with him forever."*

* Rev. xx. 6.

[Preached at the dedication of a new meeting-house in Walpole, N. H. Feb. 20th, 1828. Published at the request of the Society.]

ON THE NATURE AND REMEDY OF SIN.

1 TIMOTHY 1. 15.

THIS IS A FAITHFUL SAYING, AND WORTHY OF ALL ACCEPTATION, THAT CHRIST JESUS CAME INTO THE WORLD TO SAVE SINNERS.

WE are assembled, my friends, to dedicate a house of worship to "the only true God." We hope that from this place our prayers will come unto him, yet we know that he is every where accessible, and ever disposed to hear our supplications. We hope that this may be a house in which he will delight to dwell, yet we know that it is not God that needs temples made with hands, but man. We know that God is a Spirit-filling immensity and inhabiting eternityand that he is equally near in the solitude of deserts, as in the crowds of cities; in the closet, as in the temple. He is supremely excellent and adorable, without imperfection, without variableness, without beginning of days or end of years. But we are weak, dependent, imperfect, perishablecreatures of sense, association, sympathy, habit. Our devout affections are prone to be weakened, and our good impressions to be worn away, by the various cares and intercourse of life; and therefore we require a place, devoted to religious purposes only-hallowed in its associations, and consecrated by its uses-where many may meet in one spirit, and join in