ger; he punished the unbelieving Jews for rejecting Christ; he has established his character as a God of judgement, and he will forever maintain it.

So far, therefore, as his Providential government goes to make any impression respecting the future, it confirms the doctrine that Justice will be exhibited as long as the moral government exists; that is, some will be punished forever. Did God distinguish between Cain and Abel, and shall he not still judge the righteous and the wicked? Did he show his power and make his wrath known in an universal deluge in the days of Noah ? But as the days of Noah were, so shall the coming of the Son of Man

be.

Was it essential to the honor and glory of God, that he should execute judgement upon the cities of the plain? And shall sinners now expect to escape, when Sodom and Gomorrah, and the cities about them are set forth expressly for an example, suffering the vengeance of eternal fire? When God interposed for the deliverance of his people from Egyptian bondage, did he make a signal display of mercy to his friends and of wrath upon his enemies? And will there be no marks of his avenging justice when he shall bring his friends to the full enjoyment of heavenly blessings? Must such a judgement as that which was poured out upon Jerusalem, be inflicted upon the enemies of God when he appears to extend the borders of his earthly Zion? And when this same Saviour shall complete the work of redemption, and bestow a blessing upon his church, compared with which all her former blessings are but as a star-light to the sun, will there be no marks of his avenging justice upon his enemies?

Suppose the doctrine of Universal Salvation true, and what meaning can be attached to all these tremendous judgements? Is it to be credited for a moment, that the flood was a merciful dispensation to remove the inhabitants of the old world to heaven? Was the burning of Sodom designed just to purify its inhabitants, and save their souls eternally? Was the overthrow of the Egyptians in the Red Sea, an act that would impress us favourably with the notion that God is determined on the salvation of all men? Does the death of Annanias and Sapphira,and the suicide of Judas, appear like a translation to a state of heavenly blessedness? Can it be supposed that the simple dissolution of the body, changes the whole aspect of the Divine government, or shall we not rather conconclude that after death we shall find the same principles in the Divine government-changed only in this respect, that they shall be exhibited more clearly, so that mercy and justice shall appear in the condition of communities and public characters not only, but also in the final allotment of all the sons and daughters of Adam. The Providences which we have been contemplating, have probably been the great means of keeping alive in men's bosoms the expectations of a future retribution.

My friends, the Day of Judgement like the coming of the flood, will be a day of wrath to all who have not betaken themselves to Christ, the ark of safety. It will convince all that are ungodly, of their ungodly deeds. It will chace away every delusion of earth, and break every charm of self-deception. Yes, the darkness of error shall flee away, and the light of eternity shall manifest to every soul that that very holi

ness which beams from the countenance of the Judge, giving light and joy to the righteous, shall fall upon the ungodly as a consuming fire. You cannot ask then, with the scoffers of old, Where is the promise of his coming-without doing violence to your own conscience, and denying palpable facts. You have the history of God's dispensations before you. If any thing can prove it, these Providences do prove, that the Lord is a God of judgement. Yea, have you not seen his rich mercy and his avenging justice with your own eyes? Have you not seen it exhibited in such a manner as has touched your heart and led you to pause over your condition? Have you never seen a child of God, borne peacefully along thro' the dark valley of the shadow of Death? Have you not watched the kindling triumph upon his countenance, tili the cry, Come Lord Jesus, seemed to be changing to the song, Now unto him that loved us, and washed us from our sins in his own blood, to him be glory, and dominion forever. But you have seen no such sustaining hope; no such triumphs, from any source, in those who have rejected the precious Saviour, and relied upon the justice or goodness of God, without faith in Christ. On the contrary, when death appears, you know they are commonly in comfortless stupidity, or in speechless agony, or are exclaiming in broken accents, not prepared-too late, -O, for one hour for repentance-hell is already kindled in my bosom-I am lost forever.

Deceive not yourselves--the Providence of God may teach you, that another flood is coming upon the ungodly---a flood of wrath, and billows of fire. But the ark is prepared for any that choose to escape. Does the judgement

seem severe ?---then get into the ark. Do the thoughts of its mighty and endless swellings seem too dreadful to be endured?---then get into Are there great difficulties in the way? get into the ark ;---get into the ark, and you are safe.

the ark.

LECTURE IV.

Argument against Universalism, derived from its moral influence.

"Even so every good tree bringeth forth good fruit : but a corrupt tree bringeth forth evil fruit."

MATTHEW, Vii: 17.

A difference of religious opinions has occasioned much perplexity in the minds of serious inquirers after truth. Men look abroad and discover a great diversity of religious principles supported by plausible reasoning. Every sect has seemed to them to support their views either by reasoning which cannot be resisted, or by an ingenuity which they cannot meet and by a sophistry which they cannot detect and expose. Hence they are ready to conclude that one religious system is very nearly as well sustained as another, and that none are attended with an amount of proof which is absolutely satisfactory. This difficulty-which is a great one with many-results from overlooking the simple principles of the gospel,rather than from any doubtfulness about the principles themselves. Common sense and the word of God, and not refined speculation, are the means by which we become acquainted with religious truth. Discussions of the most refined and philosophical cast, it is true, may be useful; and indeed they are to a degree necessary, in order that the advocates of error may not be able to say that we have refused to meet them-and to meet