promises; nor will the infliction of all threatened punishment on all the children of disobedience thwart the gracious purposes, or render null the oath of Him who has declared-' My counsel shall stand, and I will do all my pleasure,'

SERMON IV.

THE DOCTRINE UNPROFITABLE, UNNECESSARY, AND USELESS.

HEB. XIII: 9.-' Be not carried about with divers and strange doctrines; for it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been exercised therein.'

Man, in his best earthly estate, is a frail, imperfect creature. Liable to accidents, exposed to dangers, and subjected to the changes and vicissitudes of this unstable world-while he finds much, if rightly improved, to promote his happiness, he also meets with many cirumstanstances which are calculated to interrupt, if not to destroy the happiness of life. Such is the constitution of our natures, and such the principles implanted within us by the God of nature, that we naturally and necessarily embrace, and cleave to, whatever we think will give us happiness and as naturally shun every thing which we believe will have a contrary tendency. Human happiness consists not only in exemption from positive evil and the enjoyment of present real good, but also in the anticipation of future, and greater good; and we fondly cher

ish all those principles which hold out to us the promise, or encourage within us the hope, of future blessings.

Of all the principles which tend to inspire us with hopes of future happiness, there are none on which so great reliance is placed as those of religion. Religion alone, 'points out an hereafter, and intimates eternity to man;' and hence, in some forin or other, it is embraced and cherished by all the nations of the earth. As the principles of doctrine which are supposed to constitute religion, even the Christian religion, are various, and in many instances contradictory, so also the grounds on which they are embraced by different individuals are very different. Some continue through life to cherish the principles instilled into their minds in childhood and youth, without ever allowing themselves to doubt their truth, or examine the evidence on which they are founded. Others, in maturer years, embrace that form of faith which is most popular in the region where they live, and which they imagine best calculated to promote their respectability in life; and these seldom trouble themselves to ascertain whether their doctrine is true or false, so long as it answers their purpose, by promoting their popularity in the world. There are others, and we hope the number not small, who adopt a particular system of faith from a full and firm conviction of its truth; and in such we generally discover the influence of their religion on their lives and conduct. There is still another class who appear to have embraced a particular system, and

who continue to adhere to it from a conviction, not of its truth, but of its necessity to their future and eternal welfare. This is particularly the case in relation to the doctrine of endless condemnation and woe; and there are many who believe, or profess to believe, that, however firm may be the faith of a person in God and Christ-however he may exercise love to them and his fellow men, and however he may trust in God for his eternal salvation, if we have not a belief that he will render some portion of his children eternally wretched, his faith and hope are entirely vain, and he is not entitled to the appellation or character of a Christian. Indeed, many appear to think that, without a belief in this sentiment, there can be neither fear nor love to God, or the least degree of true piety in the heart. Hence we frequently hear the assertion, that it is safer to believe in endless punishment, than in universal holiness and happiness.

We are not authorized to condemn any one on account of his religious sentiments; and we ought not to indulge in feelings of hardness towards any on account of a difference of opinion on this subject, especially such as are evidently honest and sincere in their belief. But we must be permitted to examine for ourselves, and bring every principle of doctrine to the test of scripture and reason; and it is our duty to regard the apostolic injunction, to prove all things; hold fast that which is good.' The doctrine of endless punishment which has so long and generally prevailed in the Christian

world has already, as is conceived, been shown to be contrary to reason, opposed to all the acknowledged attributes and perfections of God, and unsupported by scripture. What now remains, in relation to this doctrine is to show that it is unnecessary, and entirely useless; and that neither the doctrine, nor a belief in it, is calculated to benefit any being in the universe.

1.

In order that we may investigate the subject understandingly, we will consider more fully than has yet been done the nature and design of punishment. Punishment is the infliction of pain, either corporeal or mental, for some criminal act, or neglect of duty, and intended for the production of some good as its consequence; otherwise the infliction of it is cruelty, barbarity, or revenge. In the infliction of punishment by human governments, the object is fourfold. The reformation of the offender, or person receiving the punishment. 2. To put it out of the power of the offender to be guilty of a repetition of his crime. 3. To serve as an example or warning to others. 4. For the security of the government. As the latter of these objects is incidental to human governments in consequence of their imperfection and weakness, and as it cannot apply to the divine government in which no such imperfection or weakness exists, no further remarks on this particular can be necessary; we may therefore confine our inquiries to the three first mentioned objects of punishment; and it will be our object to ascertain, if possible, whether either of these requires the infliction of interminable torment,