it must be understood to denote. When it relates to the Deity, it derives from his nature the sense of absolute eternity when it expresses the duration of mountains, it is restricted by their nature to a limited signification.

"Rom. xvi. 25, 26. According to the revelation of the mystery which was kept secret, xpovous avios, in the times of the ages, but has now been made manifest, according to commandment, rov avionov, of the everlasting God.'-Tit. i. 2. In hope, Swns awrion, of eternal life, which God, who cannot lie, promised,' apo xpovcov awvwv, before the times of the ages, or before the world began, or before the ancient dispensations.'

"These examples are abundantly sufficient to prove that the argument in support of the endless duration of punishment, founded upon this application of the term, is fallacious."

See Illustrations of the Divine Government, by T. Southward Smith, M. D. 3d edition, pp. 308-313.

INDUSTRY.

The Jews are said, during some periods, at least of their existence as a people, to have educated their children, universally, in active business; and to have adopted, proverbially, this aphorism, that he who does not bring up his child to useful industry, brings him up to be a beggar and a nuisance. It is to be fervently wished, that all Christian parents would adopt the same maxim, and thus prepare their children to become blessings, both to themselves and mankind. It has been repeatedly observed in these discourses, that industry and economy are not natural to man, and can only be established by habituation. These habits must both be begun in the morning of life, or there is danger that they will never be begun successfully. As no man,

consistently with his plain duty, can be excused from being industrious and economical himself; so no man can be justified for a moment, who does not effectually communicate both industry and economy to his children. He who at first made labor the employment of mankind, and who afterwards commanded to gather up the fragments, that nothing might be lost, will admit no excuse for the neglect of these duties, whether they respect ourselves or our offspring. In this subject, parents and children of both sexes are equally concerned. Both parents are bound to teach their children, and their children of both sexes are bound to learn to be industrious, and to be economical; to fill up their time with useful employments; to methodize it, that it may be thus filled up; and feel that the loss of time, the neglect of talents, and the waste of property, are all serious violations of their duty to God. The parents are bound to inspire, and the children to imbibe, a contempt, an abhorrence, for that silly, worthless frivolity, to which so many children, of fashionable parents especially, are trained; that sinful waste of the golden hours of life; that sickly devotion to amusement; that shameful, pitiable dependance on trifling, to help them along, even tolerably, through their present, tedious, dragging existence. Few persons are more to be pitied, as certainly few are more to be blamed, than those who find their enjoyment only in diversions; and cling to a ride, a dance, a visit, a play, or a novel, to keep them from sinking into gloom and despondence. Industrious persons, who spend their time in useful pursuits, are the only persons whose minds are serene, contented, and cheerful. If we wish happiness for our children, then, we shall carefully educate them to an industrious life. Dwight's Sermors.

Rev. Sir,

For the Christian Repository.

Waitsfield, Dec. 1, 1824.

A friend has lately favored me with the fourth volume of your periodical work. I observe with satisfaction, that tho you advocate the doctrine of universal salvation, yet you permit the arguments of your opponents, stated at full length and in their own language, to occupy a considerable portion of your pages. When I received the volume, I was about to prepare an argument against Universalism, for a monthly publication in New-York. As it was a part of my object to offer the argument for the consideration of those who had already embraced the sentiment, as well as to use my humble exertions to prevent others from receiving it, I felt a desire to have it placed directly under the ob servation of those who belong to your order. On reading the above named volume, a prospect was presented that I might effect this desire through the Christian Repository.

If the doctrine in question be an error, it is doubtless a most dangerous one, and ought to be opposed by all the powers of sound logic. On the other hand, if it is a scripture doctrine, and God has designed that we should receive it, the arguments and objections of its opposers should be brought forward, that they may be examined and refuted by the advocates of truth.

Universalism appears to me irreconcileable with certain facts. Several might be mentioned, which, on supposition that this doctrine is truth, admit no satisfactory explanation. Christ teaches that men love the darkness of error, rather than the light of divine truth. And when the prophets, apostles, and Christ himself delivered divine doctrines, they excited violent opposition among those whose deeds were evil. If, then, Upiversalism is a divine truth, how are we to account

for the fact that it does not excite the same virulent enmity among abandoned and wicked men now, as when taught by Christ and his apostles? Or rather, since men are pleased with the idea that God will not eternally punish them for their wickedness, why did they in ancient time hate the teachers of this doctrine? In the apostles' days, truth excited the fears of men, and caused them to be anxious about their salvation. Why then, if Universalism be truth, is no alarm produced at the present day, under the preaching of this. doctrine? The doctrines of the apostles brought multitudes to repentance and to the practice of godliness; but Universalism produces no such effects in the present age. If, then, Universalism is the same doctrine which the apostles taught, is there no difficulty in accounting for the fact that different results have attended the preaching of it in ancient and modern times?

But I shall confine myself to the consideration of a particular fact which I have not yet mentioned. Before. I bring this fact into view, a few things will be premised.

If the doctrine of the universal salvation of all men be a revealed truth, it is one of the most important truths of the word of God. This position is too evident to need proof.

Universalism is likewise a doctrine which produces a great practical effect on the lives of men. Wherever it is believed, its influence is visible in the course which they take relative to their eternal concerns. If, then, Universalism is a most important truth relating to the eternal destinies of men, and tending to influence their conduct with reference to futurity, and if God has designed that we should believe this doctrine, doubtless he has given us the most clear and convincing evidences of its truth. For there would be a dreadful hazard in receiving this doctrine and suffering our practice to be influenced by it, if its truth were involved in the small

est degree of uncertainty. But it cannot be supposed that God intended we should hazard any thing by believing his word. He could not design that we should venture our everlasting concerns on a doubtful question. We be assured that if God intended to teach may Universalism in his word, he has taught it so clearly that no reasonable doubt can be entertained concerning its truth. But why should I, in arguing with Universalists, labor to prove what they believe? If I mistake not, they consider Universalism to be one of the most indubitable truths of revelation.

Universalists not only contend that their system is clearly revealed in scripture, but that it is in itself rational. I will admit that it is rational on supposition that it is true, at least no truth can be contrary to reason. I will suppose it to be as much a dictate of reason as a doctrine of scripture.

Evidence tends to produce conviction in our minds. We have a principle in our nature which causes us to believe a proposition because it is evident, or because it is evinced by some kind of proof. Evidence is the proper ground of faith. The degree of our assent to any doctrine should be regulated by the degree of evidence by which it is supported.

But unhappily, we are often influenced in matters of faith by our interests and our feelings; or we incline to believe many things merely because we wish them to be true. Every day furnishes, abundant proof of this remark. We are in very great danger of being led into error while investigating any subject in which our interest is concerned. Such is the influence of feeling or inclination on the understandings of men, that it frequently causes them to resist the strongest degree of proof, and embrace that side of a question against which evidence vastly preponderates.

When evidence and inclination concur, they may