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we need not be surprised, if God, in righteous judgment, permits them to think that they have succeeded in their researches, when there is no proof in the case, on which they may consistently rely. It has been noticed already, that the Lord suffers some people, for their wickedness, to fall into “strong delusions, that they should believe a lie.” The Lord said to Israel, by a prophet, “Every one, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumbling block of his iniquity before his face, and cometh to a prophet to enquire of him concerning me, I the Lord will answer him by myself ; and I will set my face against that man, and I will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if a prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet; and I will stretch out my hand upon him, and I will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him.” Ezek. 14. 7–10.

Thus, we see, that when people seek after error, they may be righteously blinded. In criticising upon Scripture, care should be taken, lest we have some wicked end to answer by the thing. If we examine the Divine Oracles with a pure heart, we cannot fail in seeing that they are just like the God of purity and truth. The Scriptures will endure to the end of time; and, therefore, they who keep the nearest to them, are in the safest course. AMEN.

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Galatians iv. 17.
They zealously affect you, but not well.

Men have invented various ways, in their depraved imagination, to escape deserved wrath and to obtain everlasting happiness. They are easily captivated with false schemes of theology ; but they are all more or less detrimental to their eternal salvation. From the text and its connection, it appears that men were much disposed to depart from the pure truths of Revelation, even in the age of miracles and inspiration. In relation to such people, St. Paul seems to have been deficient in displaying that charity, which is now by many, so highly applauded. He considered those, who taught doctrines opposite to his own, as troubling the churches of Christ. He had, in fact, the boldness to say, “I would they were even cut off which trouble you." Gal. 5. 12. The teachers that he referred to, were hostile to the doctrines of grace; and inculcated, what they called good works, as the proper ground of acceptance with God. He says to Timothy, “ Desiring to be teachers of the law ; understanding neither what they say, nor whereof they affirm.” 1. Tim. 1. 7. Every system of error, is calculated to flatter the pride of mento hide the beauty of holiness--to justify the sinner, and te

eclipse the glory of God in the work of salvation. On this account, the Apostle set his face against theological errors, in all their varied forms, saying, “ But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached-alet him be accursed.” Gal. 1. 8. He repeats this saying, in the succeeding verse, to show us the settled determination of his mind on this point.

From St. Paul's Epistle to the Galatians, it appears that many false teachers had entered into that church, and corrupted the principles of its members to a high degree. This led him to exclaim “O foolish Galatians, who hath bewitched you, that ye should not obey the truth!” Gal. 3. 1. . Their schemes of error, however, seemed greatly to affect the minds of that people, and inspired them with an extraordinary degree of religious zeal. As they had such an effect on their hearers, no doubt, they appeared to be very zealous themselves, in all their performancès. Their grand object was, to make the Galatians hate the true doctrines of the gospel-to love error-to esteem the teachers of it-and to despise the real Apostles and ministers of Christ. St. Paul, therefore, says of them, “ They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.” He, however, does not condemn zeal of the right kind; for he proceeds in saying, “ It is good to be zealously affected always in a good thing."

But, alas! men are more easily inflamed against the truth, than in favor of it ; for their hearts are, by nature, totally depraved. Nothing short of divine power and grace, will incline them to the doctrines of truth and holiness. Human nature is the same thing now, that it was

in the days of the inspired writers; and error has put on . as great a variety of forms now, as ever it did in any ante

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cedent period. It has lost nothing of its deleterious effect, on the glory of God and the best interest of men. It may, therefore, be said of false teachers in general, " They zeal. ously affect you, but not well.”

The leading object in the investigation of this subject, will be to show,


Every religious system has its own peculiar moral tendency. There are two grounds, from which the truth or fallacy, the excellency or perniciousness, of any given system of doctrines, may be argued. They are called by divines, a priori, and a posteriori. The former is reasoning from the nature of the system itself; and the latter, from its moral effects on the hearts and lives of men. It is the last method of reasoning that will be principally followed in discoursing on this subject. It is not my intention to animadvert on every religious denomination that might be proved to err in doctrine. Neither is it designed to meddle with such people as disown the Christian name. The teachers St. Paul speaks of in the text, undoubtedly called themselves Christian ministers. Taking this important name, has given great currency to ruinous theories in all ages.

A few general remarks may be made,

1. On a scheme of theology, whose moral tendency is very pernicious; and its relation to the subject in hand is sufficiently near to claim some attention. It is called Universalism. This system may be divided into two distinct classes, as there are some shades of difference ; but the general principle is the same. Both these kinds of Universalists pretend to believe in the ultimate and eternal happiness of all men. One of these classes wholly denies all


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punishment beyond the present life; but the other admits a limited state of misery after death. It is no part of the present design, however, to examine the arguments by which these different schemes are said to be supported. There is no doubt, in my mind, that they are both fallacious, and of a destructive moral tendency. You, my hearers, are undoubtedly, in general, of the same opinion, in respect to this denomination. It is not easy to say, which of these schemes is the most ruinous to the souls of men ; but they are both highways to eternal death. They perfectly agree in softening down the law of God-in diminishing the evil of sin, and in opposing the belief that divine justice will ever be executed on the sinner, in a way of endless misery. No time need to be spent in proving that both these theories lead to a life of dissipation, and great indifference to all experimental and practical religion. This is sufficient to show that they are not of divine origin, nor calculated to convert the souls of men to God. A mournful want of religious seriousness, evidently appears in all the members of this fraternity-preachers and hearers. They generally speak of sacred things with a great degree of freedom and levity. Their general air indicates an unhumbled mind; and very little prayer is to be heard among them. It is said, in the Scriptures, to be the work of the Holy Spirit to convince men of sin ; but no such impressions appear to be on any of their minds. In this community, no one is ever heard to ask the solemn and momentous question, “ What shall I do to be saved ?" until he is convinced of the error of their system. They appear to have much less fear of sin, than the generality of unawakened sinners. In a word, Universalism is a doctrine of darkness, and the first preacher of it was the grand enemy of God the deceiver of mankind. He told our primitive parents, that in transgressing the Divine com


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