justice would inflict on them for their sins.

But, a moment's reflection will convince us, that this is setting the attributes of Deity in hostile array, one against another; so that if one receives its full demands, the other must remain unsatisfied. It will be in vain to say that the justice of God has been satisfied, by the sufferings and death of Christ, in such a manner that mercy can now flow to the sinner, without infringing the demands of justice; for this, besides being unwarranted by the scriptures, would be, in effect, saying that justice has no claims on the sinner; and of course, can inflict no punishment. That the

mercy of God is not in opposition to his justice, we learn from the explicit language of the Psalmist;-"Also unto thee, O Lord, belongeth mercy; for thou renderest to every man according to his work."

Such are the glorious attributes which, by the common consent of all enlightened Christians, are ascribed to the adorable Parent of creation; and it is conceded by all, that he possesses them in an infinite, or perfect degree. Although it is impossible for us, by the utmost exertion of our mental faculties, to form any adequate ideas of infinity, yet our conceptions of the perfections of God are amply sufficient for all our purposes. They are such as lead us to consider him worthy of all adoration, and of unshaken confidence. We must be fully sensible, in view of these attributes, that he possesses both the will and the ability to do all things for the greatest possible good of the whole universe; and that, not only in time, but through eternity, he will remain the same kind Father, and unchanging benefactor of all his intelligent offspring.

As the attributes which have been considered, are all supposed to be infinite,-as they are not

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opposite, or contradictory to each other, in their nature or operations, and as, in reality, but one infinity can exist, it is necessary, in order to a correct understanding of our subject, that we ascertain some one point, or principle in which they can all centre and harmonize. This principle is presented to us in the language of the text,-God is love. In no part of the inspired writings is either of his other attributes introduced to express his essential nature or character; for. although he is all powerful, just, and wise, yet he is never called either power, justice, or wisdom in the abstract. The apostle, in the language immediately following the text, proceeds to illustrate and enforce the important principle which he had laid down; and says, "he that dwelleth in love, dwelleth in God and God in him."Hence we may rationally and safely conclude, that however different, or various the attributes of God may appear to us, as they are exercised towards the children of men, they are, none of them, opposed to the principle of eternal and unchangeable love.

The view which has now been taken of the subject before us, presents us more clear and consistent conceptions of the character of the Divine Being, than any other which can be presented; and more than any other, it tends to reconcile us to the varied allotments of his Providence. In the world of mankind, we discover all grades of human character, and all conditions of which.. we can conceive; and these different characters and conditions of men, render different manifestations of the divine attributes necessary; and these, we find by experience, are made by our heavenly Father. When a person becomes depressed in spirit, either from the temporal calamities which he suffers, or from a sense of his own

sinfulness, God frequently manifests himself as a being filled with kindness and tender compassion towards the sufferer; and this manifestation of his attributes which all harmonize in love, is

called mercy. When he sees his children placing their affections in too great a degree for their own good, on any of the perishing things of this world, by an exercise of his power, he often removes from them the beloved object; but this is as much an act of his love as any other, because intended for the final good of the creature. Many times we see persons pursuing a careless and thoughtless course of life, totally regardless of those things which make for peace; until by some sudden and unexpected interposition of Providence they are aroused from their stupid indifference, and led to those reflections, and that course of life which alone can impart true happi

ness.

But in nothing, perhaps, do we discover a more fall and perfect display of the goodness of God, and the agreement of his attributes in that of love, than in the infliction of a just and equitable punishment for sin. There are those to whom he has manifested himself as a kind and merciful Parent, in times of affliction, who have been taught by him the impropriety of placing their affections, and centering their hopes of happiness on the things of this world; and who have been awakened by the interposition of his Providence to a sense of their situations, and their accountability to him; who, nevertheless, persist in disobedience, aud become hardened in iniquity.The moral condition of such persons requires more severity; and the love of God, as well as his justice demands its infliction. This sentiment is abunduntly confirmed by the testimony of scripture. "For whom the Lord loveth he chas

teneth, and scourgeth every son whom he receiveth." "As many as I love, I rebuke and chasten." The apostle also expressly informs us that God chastens us "for our profit, that we might be partakers of his holiness." Thus we discover the attributes of Deity, all operating together in the most perfect harmony for the final good of the sinner. Eternal love seeks the salvation of man; and eternal justice goes hand in hand witlı it, in effecting this glorious object.

We are now prepared to introduce the direct inquiry, is the doctrine of endless punishment consistent with the attributes and perfections of God? In answering this question, it may not be improper to go back in imagination to that period in eternity, (if I may be allowed the expression,) which inmediately preceded the creation of the material universe. It must be admitted that in giving existence to rational beings, endowed with such capacities for enjoyment as man is, God acted from some motive; to deny this, would be to deny his supreme intelligence. As his attributes and perfections must all be coeternal with himself, he must necessarily have always possessed within himself an infinite fullness of happiness and glory; and consequently to promote or secure these could not have been his purpose. What then, I ask, was this purpose? As it is the nature of love to seek the happiness of its objects, so we are constrained to believe that the only purpose of infinite love in conferring existence was to bestow happiness; and any other conclusion at which we can arrive, would amount to a denial of the unbounded love of God.

It cannot be said that the gift of existence to any being who, in the final issue of that existence, is, on the whole, a loser by it, is an act

of love; and it is altogether immaterial whether this final loss be in consequence of a decree, or purpose of the being who gave him existence, or of an agency which he received at his creation. Leaving out of the question, then, that horrid sentiment, which teaches that the endless wretchedness of millions of rational beings was made certain, by an eternal and irrevocable decree of God; and adopting the more popular dogma of the present day, that man is a free agent, and that his eternal happiness or misery depends on the use he makes of his agency, the result at which we arrive is precisely the same. For, if God bestowed on man an agency at his creation, which he knew would be the cause of his final and irrecoverable ruin, the bestowment of that agency, with the certain knowledge of its consequences, is as much an evidence of a determination in God to make the creature an eternal loser by his existence, as the promulgation of an irresistible decree to that effect could possibly afford. In this view of the subject, the gift of existence, instead of being an act of love, would be an act of infinite cruelty.

Another question now presents itself for our consideration;-Did God, in the creation of the universe, so arrange the system of things-of causes, and events, as to secure the certain accomplishment of his purpose? By his infinite knowledge he must infallibly foresee what would be necessary to this end; his infinite wisdom would enable him to devise a perfect plan; and his almighty power to carry this plan into operation. By a very plain and simple process of reasoning, therefore, we arrive at a satisfactory conclusion on this point; and the only answer which can be returned to our question is an affirmative. But the testimony of revelation is amply sufficient to settle this question to the satis