Now, after this brief and imperfect survey of the grounds from which we are to derive our conclusions upon this subject, we would ask the serious enquirer, whether he is prepared to regard sin as a trifle? Can you certainly determine, that it deserves nothing more than the slight chastisement which it receives in the present life? Or can you confidently conclude that it merits any thing short of eternal punishment; that this would be disproportionate to the offence, and consequently unjust? Are you under no apprehension, that by such a conclusion, you would "err from the truth," and would indeed sin against God and your own soul? Or are you not rather prepared to follow us to the conclusion: that the objection takes for granted what never can be proved, is against all probability, opposed to the most mighty moral considerations, and does deserve to be rejected as altogether unsound and without force.

I now proceed to the consideration of the

Second part of the objection : viz. As eternal punishment does not contemplate the good of the individual sufferer, it would argue a want of goodness in the Divine administration.

It is admitted that eternal punishment does not contemplate the good of the subject, but it is denied that it would on that account be a violation of goodness. We reject the principle, that all punishment which does not contemplate the good of the subject is a violation of goodness," for the following reasons:

1. The wisdom of all nations, has in certain cases, sanctioned the practice of administering capital punishments. Now it certainly cannot be pretended that this species of punishment is administered with reference to the good of the subjects of it: nor, so long as it appears to human legislators, that the public safety requires it, ought it to be pretended that it argues a want of goodness in them. We are aware that it is honestly questioned, by some, whether the public safety does, in any case, require this species of punishment: but this does in no wise effect the argument; so long as it must be conceded, that provided the public safety did require such punishment, it would be entirely consistent with goodness to inflict it.

2. Sacred history has left upon record a variety of instances, in which, prominent offenders were visited with signal vengeance, and cut down with a stroke, in the midst of a career of rebellion. And will it be plead, that this punishment was for their good? or if not, will it be asserted, that these instances stand upon record, as so many monuments of the cruelty of our Heavenly Father? One of these conclusions our objector must espouse, if he remain true to his principles.

3. We are informed in the scriptures that some sinners, for their infidelity and disobedience, were left to a "reprobate mind,"

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-that "God sent them strong delusions that they might believe a lie and be damned," that " he closed their eyes stopped their ears and hardened their hearts, lest they should see with their eyes, hear with their ears, understand with their hearts, and be converted and be healed." It cannot be supposed, that all this judicial punishment, was designed for the good of the subjects of it:-nor will it be presumed, by any who believe the scriptures, a divine revelation, that it was a violation of goodness.

4. For aught that appears, the good of the whole, may require that eternal punishment should be inflicted on the finally impenitent : in such a case, we maintain, that the goodness of the universal sovereign, would absolutely require, that such punishment should be inflicted. And should He, through regard to individual happiness, suffer the good of the universe to be contravened, and the purposes of his government to be thwarted, it would certainly argue a want of such regard to the perfection and happiness of the whole system, as is essential to that "God who is over all, and forever blessed."

Many more considerations of equal weight might be brought forward in answer to the objection, but let these suffice. I trust they are quite sufficient to convince the impartial searcher after truth, that the foundation upon which the objection rests, is utterly insufficient, and of course, that the objection is untenable. As for those of a different temper of mind, argument is lost upon them, and were reasons multiplied ad-infinitum they would not reclaim them from

error.

Having now surveyed the Divine economy in several of its most important parts and bearings, and tested the character of those difficulties in which it is supposed, sometimes, to be involved, we find no cause for just complaint against our Father in Heaven: but are certain, that we have the most substantial reasons for believing that his ways, in whole and in part, will stand approved, before the universe of intelligent creatures forever.

What remains is to improve the subject by a few inferences and reflections.

1. We infer the sin and folly of attempting to arraign the sovereign of the world. "God's ways are perfect." And of course, in every instance, in which we are opposed to his plans of operation, we are wrong. And when we consider, the world of evidence we have of the wisdom, justice, and goodness of God:-and that every appearance to the contrary, originates in our own ignorance, and is easily explained by a little attention to the subject; how deep appears the guilt of those who "reprove God,"and how fearful will the issue be when they shall be called upon to answer it." And what a wonder of mercies, does it

appear, that the wretch who thus recklessly rushes upon the bosses of Jehovah's buckler, is not pierced to the soul, by the sword of justice, in the very act !-But mercy spares the sinner, to afford him further space for repentance, still perhaps, he repeats the deed, and as often as he is called upon to discharge some duty which offends the flesh, or is disappointed in some favorite project, his petulent and unholy nature rises and breaks out in open rebellion !

"Oh cursed cursed sin, traitor to God,

And ruiner of man! mother of woe,

And death and hell! wretched, yet seeking worse,
Most mad, yet drinking frenzy's giddy cup
Depth ever deepening, darkness darkening still,
Thing most unsightly, most forlorn, most sad."

But mark the folly of all this. Is there the least possibility of success in this contest. And dost thou hope, O vain man, to overcome Him, "who weigheth the mountains in scales and the hills in a balance, who sitteth in the circle of the heavens, and before whom all the inhabitants of the earth are as grasshoppers ?"-And canst thou exalt thyself above the king of kings, and brave the thunder of his throne ?-Ah! couldst thou collect the hosts of his enemies, human and infernal, and bring them all upon the arena of contest at once, but the breath of his mouth would scatter them in a moment to the four winds !-And if he "rebuke thee in his anger, and vex thee in his sore displeasure," what canst thou do? If he touch thee, thou wilt "perish as the moth," and all thy boasted strength will be paralised under his mighty hand. "Let the potsherds strive with the potsherds of the earth, but woe unto him that striveth with his maker. If a man would contend, let him choose an equal. It is temerity to engage an unequal force,but it is downright madness for a mortal man to enter the list against Jehovah. Every effort will recoil upon his own head, and the struggle will be consummated in his eternal disgrace and ruin.O what folly, what dread folly it is for the sinner to harden himself against God. Wrath will soon break out upon him to the uttermost. Jehovah hath bent his bow and made it ready. He hath ordained his arrows against the persecutors. He hath also prepared for him the instruments of death.” I would that he might foresee the evil and hide himself;" fly to the cross where alone there is sanctuary, and "rest in Jesus wounds secure."

2. The wisdom of suspending our judgement, in relation to such dispensations as are beyond our comprehension. The plans of Providence are "high as heaven, what can we know? deep as hell, what can we do! As the heavens are high above the earth, so high are God's ways above our ways, and his thoughts above

our thoughts. Why then should we attempt to measure the infinite height, or to fathom the immeasurable depth? Why "judge before the time," while we can have but a partial and imperfect view of the Divine plan ?

"Abundant sin! because a mortal man,

A worm, at best, of small capacity,
With scarce an atom of Jehovah's works
Before him, and with scarce an hour to look
Upon them, should presume to censure God,
The infinite and uncreated God!

To sit, in judgement, on himself, his works,
His providence! and try, accuse, condemn!
If there is aught, thought or to think, absurd,
Irrational and wicked, this is more,

This most; the sin of devils, or of those
To devil's growing fast. Wise men and good
Accuse themselves, not God; and put their hands
Upon their mouths and in the dust adore."

The time will arrive, when the mysteries of God's providence shall be explained, and the light of eternity will disclose to the universe of intelligences, the perfect rectitude of the whole scheme. Then as,

"His purposes will ripen fast
Unfolding every hour."

let us wait his good time, to unfold and illustrate his more dubious dispensations, being assured that "what we know not now, we shall know hereafter," and that we shall ultimately see, abundant cause, to laud and glorify the name of the most High, for all those dispensations, which now appear the most dark and doubtful.

3. How utterly wretched, must be the man, who is ever inclined to "fret against the Lord." His mind is "like the troubled sea that cannot rest, whose waters cast up mire and dirt.” Like the raging billows, which spend their force against the immovable rocks, and howl back again to the angry deep:-he vents his spleen, and foams out his opposition to God, and recoils back upon his own wretched self, without the least relief, or the smallest mitigation of his misery. Turbulence, anxiety, and rage create a turmoil in his soul, which effervesces, as it were, the fury of demons and the flames of hell! Poor man! how awfully bewildered! how sadly lost! O merciful Heaven, if he is not too far gone, send some celestial messenger, upon the gracious errand, to recover such an one, from the snare of the Devil, and pluck him from the verge of Hell.

4. How necessary and excellent is true faith, Faith subjects our rebellious hearts, to the Divine will and pleasure,-enables us fully to renounce our own wisdom and righteousness, and to be in

the hands of God, "as clay in the hands of the potter." However dark the events of Providence, in the light of mere human reason, faith gives assurance that they are all ordered in infinite goodness.

"Faith lends its realizing light,

The clouds disperse,the shadows fly,
The invisible appear in sight,

And God is seen by mortal eye."

We have an illustrious instance of this in the Father of the faithful-the "friend of God." Under the most mysterious and trying dispensation which ever visited a mortal man, he "against hope believed in hope, and was strong in faith giving glory to God." When darkness was upon the face of the Divine proceedings, faith penetrated the gloom. When his reason was confounded, his faith triumphed. When the laws of nature, the common feelings of humanity, with all the sympathies of his paternal heart, combined in opposition to the Divine mandate, his faith said to the troubled elements, "peace be still-and there was a great calm." Deliverance came-God was glorified, and Abram experienced renewed instances of the Divine regards. O the power of faith! how prevailing its influence! how mighty its energy! Who would not "be the children of faithful Abram, by faith," and share his honors? They who would, must like him,

"Leave to his sovereign sway

To choose and to command

So shall they wondering own his way
How wise how strong his hand."

5. And lastly; Let us admire the goodness and condescension of God. When he might come out against us in the fierceness of his wrath, and " consume us in a moment. He addresses us in the language of paternal tenderness. "O my people, what have I done unto thee? and wherein have I wearied thee ?”

This touching appeal should break down our obstinacy, subdue our hearts, into "that speechless awe that dares not move,"-hush our complainings, and bring us to "testify against ourselves, and make our submission, while it is possible for us to "be reconciled to God," and secure his favor.-O may it be the happiness of the readers, and the writer of this imperfect discourse, to "be subject to the Father of spirits and live," that through the influence of Almighty grace, it may be our's at last to unite our humble notes, with those who "sing the song of Moses and the servant of God, and the song of the Lamb, saying great and marvellous are thy works Lord God Almighty just and true are thy ways thou King of saints. HALLELUJAH FOR THE LORD GOD OMNIPOTENT REIGNETH."

ΑΜΕΝ.