language in the New Testament is as plain and explicit that the punishment threatened shall be carri ed into execution on the sinner, as that the promised reward shall be conferred on the child of God; and though we cannot say that it is inconsistent with the faithfulness of God to save the offender from the threatened suffering, yet is this so easily reconciled with his veracity? Would not any government render itself weak and contemptible which should solemnly affix a penalty to a law, with the settled determination never to carry it into execution? God certainly has not threatened sinners with punishment that cannot be inflicted consistently with the attributes which compose his character. Have we not, then, every reason to expect that the pen alty of the divine law will be executed in the day when God shall judge the secrets of men by Jesus Christ? If, then, the eternal punishment of the sinner be inconsistent with the divine character, we may be assured that this punishment is not threatened by the revelation of God.

The doctrine of eternal punishment has often been brought as an objection against the Christian system. It can with great difficulty, if at all, be reconciled with the justice and goodness of God; and we ought to be fully satisfied that the scriptures contain this doctrine before we attempt its defence on the ground of revelation. If this doctrine be not contained in the bible, but is found only in the com. mentaries of men, we shall, by the attempt to support it, injure the cause which we aim to defend, and may lay a stumbling-block or an occasion to fall in the way of numbers of our fellow-men. At

least, before any one can consistently bring the doctrine of eternal torments as an objection to the Christian system, he must prove that the scriptures contain it.

of

I am, my Christian brethren, so fully persuaded your catholicism, that I conceive no apology on my part is necessary for explicitness. I feel the relation between you and me too sacred to admit of disguise. A love of truth, a sense of duty, an ardent desire to present Christianity clearly to your minds in its true light, a system perfectly consistent with the perfections of God, and altogether adapted to the nature of man, constrained me to lead your reflections to the subject before us. For myself, I freely declare, that, from a diligent examination of the New Testament, I am satisfied it does not contain the doctrine of punishment endless in its duration. I as fully believe that the sanction of the divine law will be inflicted. Every individual who becomes an incorrigible sinner under the dispensation of the gospel, may be assured that on him the punishment, denounced by Christ and his apostles against the transgressor, will be executed.

The belief that future punishment will be of lim. ited duration, is not peculiar to modern times.— Some of the most celebrated of the Christian fathers held this opinion. Many other early professors embraced this doctrine. Some writers, indeed, boldly assert, that the opinion of endless punishment was not received among believers till philosophers introduced into their schools metaphysical disputations about time and space.

Many, who disbelieve the doctrine of eternal pun. ishment, are afraid to avow their opinion, lest it should weaken the restraints of religion. This is not my fear. The certainty of merited punishment operates more powerfully on the human mind, than the threat of punishment, evidently disproportioned to crimes committed. The threatening will either be disbelieved, or a persuasion will be entertained that it will never be executed. Our duty is diligently to study the scriptures, and honestly to declare the truths of revelation as we understand them.Consequences we may leave to the overruling providence of God.

SERMON XXVII.

ON THE DOCTRINE OF UNIVERSAL RESTORATION.

2 THESSALONIANS i. 7, 8, 9.

When the Lord Jesus shall be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.

OUR general subject is the punishment allotted to the wicked in a future world. In the last discourse I proposed to consider the opinions entertained on the doctrine of future punishment, under the following propositions, viz.

1. The punishment of the wicked in a future world will be endless in duration.

2. The punishments of a future state, being disciplinary, will, sooner or later, bring sinners to

repentance, and ultimately the whole human race will be made the subjects of salvation.

3. Future punishments will be of limited duration, and terminate in the annihilation of the wicked.

The first proposition has been discussed. Without repetition, I pass to the second, viz.—

2. The punishments of the future state being disciplinary, will, sooner or later, bring sinners to repentance, and ultimately the whole human race will be made the subjects of salvation.

The scheme of universal restoration was adopted by Origen, one of the distinguished fathers of the Christian church, who lived in the third century.— It has been embraced by numbers in every subsequent age; and many, who adopt it at the present day, give evidence by their lives that they possess the spirit of the gospel.

The Rev. Dr. Chauncy, a celebrated divine of our own country, may be considered as an original writer on this subject. He has stated the scheme in the clearest manner, added greatly to the arguments of its earlier advocates; and though we may not be induced by a perusal of his works to adopt his opinion, we shall be constrained to pay a tribute of respect to his learning and piety, his assiduity and candour.

Dr. Chauncy endeavours to prepare the minds of his readers without prejudice to attend to his arguments, by observations like the following: "The scheme before us exhibits the Deity in so amiable and interesting light, and reflects so much glory on the mediatorial undertaking of Jesus Christ,