80. 'Ye have heard that it hath been said, thou shalt love thy neighbor and hate thine enemy. But I say unto you, love your enemies, bless them that curse you,' &c, 43, 44. And will God do less? All are enemies to God by wicked works, and we may rest assured, that our Heavenly Father will not teach us, by his Son, to do that which he never intends to do.

81. That ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and the good, and sendeth rain upon the just and the unjust.' 45. This settles the point as to the dealings of Providence with those who are his enemies. By loving our enemies, we be come, characteristically, the children of the Most High. His impartiality to the just and unjust is the foundation of the injunction to us, to love our enemies.

82. 'Be ye therefore perfect, even as your Father in heaven is perfect.' 48. It is then human and Divine perfection to love our enemies, to bless those who curse, &c. And who willl dare to raise the impious thought that God will not remain altogether a perfect Being forever! As immu. table, therefore, as are the attributes of Deity, so sure is it that the perfection of his nature will cause him to love all his enemies, and blot out their transgressions from the book of his remembrance. Here then is a Rock of Eternal Truth, and the "gates of hell shall not prevail against it." Were there not another word, in the sacred oracles, in favor of universal salvation, this plain and simple argument, from the teachings of Christ, ought to silence forever the cavils of the sceptical professor, and the doubts of the fearful and unbeliev ing.

83. 'Judge not, that ye be not judged; for with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again.' Math. vii. 1. 2. Endless misery cannot be measured; therefore, are those for. unate who are in the habit of judging their fellow men to irremediable torments!

84. 'Or what man is there of you, whom, if his son ask

bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts to your children, how much more shall your Father, which is in heaven, give good things to them that ask him? Not a word of comment is necessary, to exhibit the interesting light in which this passage sets forth the superior affection of God to that of earthly parents. The conclusion is this; IF evil earthly parents would confer eternal joys upon their children, how much more' will the infinitely good Parent of all, bestow imperishable blessings upon his creatures.

85. All things are delivered unto me of my Father.' Mai. xi. 27. Luke x. 22.

86. The kingdom of heaven is like to a grain of mus. tard seed, which a man took and sowed in his field; which indeed is the least of all seeds, but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches threeof.' Mat. iii, 31, 32.

87. The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened.' 33. These two passages represent the rapid growth and transforming nature of the gospel of Christ. It has power to assimilate, to its own character, the mass into which it is placed, and will not cease its wondrous working, until the whole is brought under its enlightening and enlive. ning influence!

88 For the son of man is come to save that which is lost.' Mat. xviii 11.

little children, and forbid of such is the kingdom of that our Lord did not con

89. But Jesus said, suffer thm not, to come unto me, for heaven. xix. 14. This proves sider children to be heirs of eternal perdition, unless they had faith and repentance, as the creeds of the day virtually

teach.

90. The recompense meted out to the laborers in the mas ter's vineyard proves the equality of divine goodness. They received, every man a penny,' Mat. xx. 9, 10, those who

came in at the eleventh hour, and those who bore the bur. den and heat of the day. The selfrighteousness of any will not prevent their supposed wicked neighbors from enjoy. ing alike of the bounties of the Giver of every good.

91. Even as the son of man came not to be ministered unto, but to minister and to give his a ransom for many.' 28.

92. 'In the resurrection they neither marry, nor are given in marriage; but are as the angels of God in heaven.' xxii. 30. 'God is not the God of the dead, but of the living.' 32. 93 All power is given unto me in heaven and in earth,' xxviii. 18.

94. 'For when they shall rise from the dead, they neither marry nor are given in marriage, but are as the angels which are in heaven.' Mark xii, 25.

95. 'For David himself said by the holy Ghost,the Lord said unto my Lord, sit thou on my right hand, till I make thine enemies thy footstool.' 36. Does not this prove that Christ will finally come off more than conqueror over the world, the flesh, and the devil, and place all things under his feet? 96. Fear not, behold I bring you good tidings of great joy which shall be to all people.' Luke ii, 10.

97. Glory to God in the highest, on earth, peace, goodwill to men.' 14.

98. For mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to light. en the Gentiles, and the glory of thy people Israel 30, 32.’

99. And all flesh shall see the salvation of God.' iii, 6. 100. The spirit of the Lord is upon me, because he hath annointed me to preach the gospel to the poor, he hath sent me to heal the broken hearted.' &c. iv. 18. This shows the benevolent nature of the embassy of Jesus. And he fulfil. led his mission in such a manner, that 'all bare him witness and wondered at the gracious words which proceeded out of his mouth.' 22. The prophecy and its fulfilment prove conclusively that our Lord did not discourse of endless flames' and 'fiery chains,' but of salvation, of peace and mercy.

101. 'Be ye therefore merciful, as your Father in heaven

is merciful.' vi, 36. This injunction is reasonable. We should imitate the God we worship and assimilate our charac ters to his, but not surpass him in merciful disposition—as we would do, on the supposition that an unmerciful punishment will be inflicted by him. Such an infliction we could not au. thorize.

102. And, when they had nothing to pay, he frankly forgave them both.' vii, 42. In this parable Christ sets forth the utter insolvency of the human family, and the like forgiveness of those who are indebted to God a large and a small amount. All being sinners and unable to pay their debts, all require forgiveness, and are dependent on the grace or favor of God, not their own works, for their release and pardon.

103. 'Are not five sparrows sold for two farthings? and not one of them is forgotten before God' *** fear not therefore, ye are of more value than many sparrows.' xii, 6, 7.

104. 'Consider the ravens, for they neither sow nor reap which neither have storehouse nor barn; and God feedeth them. How much more are ye better than the fowls?' 24. 105. Likewise, I say unto you, there is joy in heaven over one sinner that repenteth.' xv, 10. This was the application "Christ made of the parables of the lost sheep,' and the 'lost piece of silver.' The shepherd leaveth the ninety and nine and went after his lost sheep. The woman lighted a candle and searched diligently for the lost piece of silver, and they both rejoiced, with their friends, on the occasion of their success. So likewise, will there be more joy in heaven over one sinner that repenteth, than over ninety and nine just per sons, who need no repentance. Now, we would ask, if the joy of the heavenly host is increased by the repentance of one sinner, can there be "fulness of joy" in the celestial courts, until all sinners repent and turn to God? Or, if any are finally impenitent,' in the language of the pulpit, 'not of the Bible,' will not the joy of angels be thereby diminished, or something wanting to make their bliss complete ?

106. The parable of the "prodigal son," is an interesting

exposition of the doctrine of God's continued paternal care and compassion to his wayward children. When the return. ing prodigal "was yet a great way off, his father saw him and had compassion, ran and fell upon his neck and kissed him," He also put on him the best robe and a ring upon his finger, and rejoiced and made merry with his friends, saying, "for this my son was dead and is alive again, he was lost and is found." Luke xv. 11-24. Now it will be observed that this son was a prodigal-yet he was still the son and the object of his father's love. Though abandoned and degraded, he lost not his relationship to his compassionate parents. And so of the sinner; though "dead in trespasses and in sins," and emphatically "lost," God's parental loving-kindness will never fail him, in his extremity.

107. "For the Son of Man is come to seek and to save that which was lost. Luke xix. 10. The inference from this is, the greater the sinner the more need of a Saviourand as Christ came to save sinners, even the chief, he will accomplish his work and recover all who have been lost,'

108. But they which shall be accounted worthy to obtain that world and the resurrection from the dead, neither marry nor are given in marriage. Neither can they die any more; for they are equal unto the angels; and are the children of God, being the children of the resurrection.' Luke xx. 35, 36. It will be conceded by all Christians that the resurrection of the whole human family is a doctrine of the Bible. All shall be "accounted worthy," or, as it might be render. ed, they who are honored to obtain that world, &c. shall die no more. If, therefore, death is to have no power over the spiritual nature of man, and all are to become “ equal to the angels" which minister around the throne of God, to what other conclusion can we arrive, than that of universal purity and blessedness? Let it be borne in mind that the passage just quoted is the language of Christ, and was spoken in rela. tion to a general resurrection, not that of any particular class of people. It is therefore a convincing proof of the doctrine ín question.