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future state of existence; and if this distinction is to be founded on the characters which the dif ferent individuals form and sustain in this life, does not reason clearly show that this distinction is altogether disproportionate to the difference which exists in the characters of men in this world?

In order to illustrate the subject more fully, let us suppose virtue and vice, or righteousness and sin to be divided into one hundred degrees each; and that the dividing line in the characters of men is fifty. Between eternal life in the kingdom of heaven, and eternal condemnation in hell, in the common acceptation of the terms, there is the greatest imaginable, not to say infinite difference. Reason, therefore, will teach us, that a person, in order to be justly entitled to the kingdom of heaven, should possess the whole hundred degrees of virtue or righteousness; and on the other hand, for a person to be justly subjected to the eadless suffering of hell, he should possess, or be guilty of all the degrees of sin; or in other words, that he should be wholly sinful, without the least mixture of goodness in his whole character; and unless this distinction-this total dif ference in the characters and conduct of men does exist, that system which awards to human righteousness eternal life, and to the wickedness of men interminable wo, is manifestly inconsis tent and unreasonable. not end here; suppose a man to possess fifty one degrees of righteousness, and forty nine of sin; as he stands on the favorable side of the dividing line, he would according to the system under consideration be entitled to eternal life. How, or when is he to receive his punishment for his forty nine degrees of guilt? As it is denied that sin is punished in this life, is it not clear that he will eternally escape the punishment which he

But the difficulty does.

justly deserves? On the other hand, we may suppose a man possesses fifty one degrees of şinfulness, and forty nine of righteousness; as he is on the unfavorable side of the line, he would of course be consigned to remediless wo. When will he receive the just reward for his righteousness? And I would inquire further, how can it be said that God renders to these two individuals, or to either of them, according to their deeds?

But to this it will probably be answered, all men, while in a state of nature, and before experiencing the influence of divine grace on their hearts, are altogether sinful in the sight of God, destitute of all true righteousness or goodness; and consequently, God regards all their conduct as well as their character with disapprobation; that the influence of this grace is such, as to effect a radical and entire change, not only in the outward conduct, but also in the affections of those who feel its operations; so that those who before this change were altogether sinful, and "vessels of wrath fitted to destruction," now become "vessels of mercy," prepared for eternal felicity. Now this again is an entire assumption of facts,―a bare assertion unaccompanied with any proof, either from revelation, reason, or experience. This sentiment is not only unfounded in scripture and reason, but it is directly contrary to what we see and know to be truth, Search among the children of men-go to those countries where the light of the gospel has never shone-where the name of the Saviour was never heard,—and you cannot find an individual who is entirely destitute of all goodness,-in whom none of those pure and amiable affections which God himself has implanted in the human heart, is never exercised. And O, tell me not these are all sinful in the sight of him who gave them,

tell me not that the affection, care and kind

ness of parents for their children are unholy and sinful, and tell me not that the gratitude, love, and obedience of children to their parents are odious in the view of him who has commanded them; although they operate in the bosom of an unregenerate heathen. On the other hand, look at those who profess to have passed through this great and marvellous change, even those who have been truly regenerated by the influence of God's spirit; are any perfect in good works? Are there any who possess or exercise no unholy passions or propensities? No; not one. And is sin, committed by a regenerate person less odious in the sight of God than if it were committed by one who had never enjoyed the light of divine truth? To suppose this, would be to reverse all our ideas of propriety; and to disregard the maxims and instructions of our Redeemer.

The truth is, in the human character there is every gradation and degree of virtue and vice,— from the most perfect Christian, to the most abandoned wretch who disgraces humanity.These degrees and gradations are very numerous, and consequently minute; and such is the nature of human actions-so various are the springs from which they flow, that it is often difficult to tell

"Where ends the virtue or begins the vice."

As the man who should claim heaven and immortal felicity, for even the most perfect righteonsness of which human nature is capable would be altogether more unreasonable in his bemands than the laborer, who, for one day's services, should claim a rich estate; so it is equally unreasonable and absurd to suppose that a frail, finite mortal can deserve the pains of an endless hell, for the sins of this transitory life; or that a God of infinite justice and mercy will inflict these pains on his dependent children,

SERMON....No. 2.

THE DOCTRINE OPPOSED TO THE ATTRIBUTES OF GOD.

I JOHN IV. 16....God is love."

Various are the systems which have been introduced and supported in the world, among different nations, and at different periods of time, respecting the existence and essential attributes of Deity; and would time, and the limits of one discourse permit, it would be not only interesting, but instructive to notice these different theories. From the most remote periods of antiquity to which the faithful records of history reach; and among all the nations of the earth, whether civilized or barbarian, the belief of a Supreme First Cause of all things has existed. While the

theology of some nations has assigned to him a rank and character but very little superior to human beings, ascribing to him the same feelings and desires as exist in men; that of others has considered it a derogation from his dignity, to suppose him the creator of the material universe; which they considered the work of inferior gods, or cons, as they were called by the Persians and some other nations. Some have considered him as all light, holiness, goodness, and purity; and hence, whatever of imperfection and evil there is in the universe, has been ascribed by them to a self existent evil spirit. Others have ascribed to him such attributes and principles, as are calcu lated to repel all true and sincere affection from the heart; and fill the mind with dread, and slavish fear. Hence, different kinds of worship,

originating in different motives and feelings, have been instituted and kept up amongst men. Some have worshipped him to procure his favor, and others to avert his wrath;-some from a desire of happiness, and others from a dread of misery; but too few, it is feared, render hin the sincere homage of the heart for what he is, and for what he has already done for them; and from a sense of the peace and happiness which flow from true spiritual worship.

Whilst reason teaches us there must be a God -whilst the whole creation proclaims his being, and the infinitude of his perfections whilst "the heavens declare" his glory, "and the firmament showeth his handy work," they all continually remind us that none can "by searching find out God,"-none can "find out the Almighty unto perfection." But although it is impossible for frail, short sighted mortals to obtain a perfect knowledge of him whose ways are inscrutable and "past finding out"; yet he has been pleased to make all those revelations of himself, which are necessary to promote the well being of his intelligent offspring. The immense volume of nature which is spread open before us, is full of useful instruction. In it we behold magnificent displays of the creative energy, the directing wisdom, and preserving goodness of the Almighty,we can here trace with ever new and increasing delight, the evidences of his parental care for all his dependent creatures.

But it is in the volume of divine inspiration, that our Creator has most fully revealed himself to the children of men. It is here he has pro

claimed his name, "The Lord God, merciful and gracious, long suffering, abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that

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