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' ''•"¥?. , 
 
 UNIVERSAL SALVATION. 
 
 EzRk. xiii., 22. — "BeoauAe with lie8 ye havo mnde the hearts of the 
 rightouiM Hod, whom I have not made sad ; and strvugthened the hands of 
 the wicked, that he should notiituili from hiii wicked way« by promiHiog him 
 Ufe." 
 
 ■/ 
 
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 Whatever may be said against th€ theory of universal salva- 
 tion, we iQUSt adnqiit it has great antiquity to plead in its favor, if 
 aught favorable can 'be drawn thence. It is always safer, how- 
 ever; to judge anything by its nature than its age. It is some- 
 times attempted to defend the worst systems by their antiquity ; 
 and if this could ever be done, universalism is undoubtedly de- 
 fensible, for it is very ancient. The first universalist preacher 
 was Satan, and the fijjj^^ernroti upon the subject of which we 
 have any account wa^Hlached in the Gafden of Eden, when he 
 said to our first parent :" Thou' shalt not surely ^ie." Thiat is 
 a long time ago; but so far from the antiquity having established 
 the doctrine, the nature ofit has forever stamped the preacher as 
 the " Father of Lies." And so, in the words of the text : 
 " These false prophets strengthen the hands of the wicked by 
 promising him life, and thus prevent mm from returning from his 
 wicked ways,'* God Almighty remqnstrates with them, saying, 
 "Because with lies ye have made the hearts of the righteous sad, 
 I will deliver my people out of your hand, and ye shall know 
 that I am the Lord." 
 
 The defences of universaligm are very plausible, but very 
 various, and the views of the- different champions Of the system 
 are sometimes not reconcilable one with another. Soriie main^ 
 tain imtiiediate salvation at death ; some a partial state of suffer-, 
 ing, but ultimate restora,tion of all men to happiness and bliss; 
 
i.- 
 
 \ - 
 
 and some the final and complete annihilation of the wicked at the 
 day of judgment. To give a complete view of all these, or even 
 a perfect synopsis of them, in a short discourse, is a thing im- 
 possibly. Neither is it needful, for we regard them one and all 
 Mike indefensible and unscriptural. We think the following 
 statement will embrace every phase of this .^octrine worth con- 
 sidering* They maintain : 
 
 i. "That Christ died for all without exceptiori or limitation." 
 2. " That as a means in order that men may be made meet for 
 salvation, God will sooner or later, through suflTering or other- 
 wise, bring all men und6r a willing subjection to His moral 
 government." • 
 
 ;\ The passages of Scripture quoted in support of these views, 
 A^ Thess. v., lo ; i Cor. xv, 3 -Romans v., 6— with many others 
 of this class — are Regarded by the orthodox Christian Church, 
 almost universally, as having reference to the faithful in 
 Christ Jesus, and cannot be reconciled on any other supposition 
 with those passages which speak of the condition of the finally 
 impenitent ; such as, " Depart from me, ye cursed, into everlast- 
 ing fires prepared for the Devil and his angels,—" " -And if thine 
 hand offend thee> cut it off; it is better for thee to enter into life 
 halt and maimed, than having two hands to be cast into hell, into 
 the fire that never shall be quenched." " . 
 
 Advocates of this doctrine, particularly those o(, the restora- 
 tion class, have had much to say about the words "eternal," 
 " everlasting," and " forever and ever." Their aim has been to 
 show that these expressions are not to be taken in their common 
 sense; that is, ^s we think, in their proper definition. In proof of 
 this, we are cited to the fact that they are sometimes used to ex- 
 press limited or defined duration ; but by the same method we 
 might raise a cavil upon any lUbject, for there is Scarcely a word 
 in our language but what is used at times in a figurative sense. 
 It was contended in a public discourse in this city but a short time 
 ago that " the meaning of these words was not one of infinitude," 
 which should be the case if the popular orthodox notion of never- 
 ending punishment was to be received. But the word " infini- 
 tude" or "infinite," the root from which it springs, is sometimes 
 
 « 
 
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 used in a lirpited stAise, a<i in Nahum iii„ 9; "Ethiopia and 
 Egypt were her strength, and it was infinite. ' The proper defini- 
 tion of "infinite" h Unbounded, urjilimited ; but here it is used 
 figuratively to show their strength was very large. So with the 
 \ yioxdA eternalytverlaitings forever and ever. £/erna/ means with- 
 \ out beginning and without end ; JSver/as/ing means that which 
 \had a beginning, but will have no end; and though Uktf other 
 words they are sometimes used figuratively, as when it is g|^ 
 Vl will give thee the land of Canaan for an everlasting posses- 
 sion^' the plain meaning is as long as the Jewish comnnon- ^ 
 Wealth should continue; or when the tetm "everlasting hills" is 
 employed it is plainly an expression of their great antiquity, so- 
 lidity, and long duration ; but still these words have their proper 
 meaning, and when used figuratively, the subject or their con- 
 nection will always determine when they are used in an improper 
 or limited sense. When we meet with such expressions as the 
 " EterWl God," " Everlasting God," "eternal life," and " shame 
 and everlasting contempt" they are doubtless to be taken in their 
 utino8t\and most unlimited sense. So obvious is this, it is a mat- 
 ter of ^]^ound^ess surprise how any one should ever have had the 
 rashnesi^ to make it a subject of controversy at all. But such has 
 been th^ case, and perhaps from a variety of*motives, — ^some^ 
 from the! solemnity and incomprehensible nature of the subject.' 
 The very thought of an eternity of suffering is overwhelming; 
 and sortje, no doubt, have sought to diminish its magnitude and 
 force by seeking to,limit the meaninjg of the words that give.ex- 
 pression to it. While \ye cannot but respect this feeling, we must 
 at the same time question its loyalty to the teaching of Scripture, 
 and ask, after a|l you have said and given every consideration to 
 the argufients you advance, what stronger terms could have 
 been used than \hose which have -been used, to set forth drffe 
 niever-en<^ng punishment and eternal sufferings of the finally 
 Unpenitent.? y , 
 
 ^^ But, laying asidfe all cavil about words, there are some things 
 A^ich appears unacqountably strange and irreconcilable in the 
 tc&ching of Scripture, on the supposition that all are at last'to be 
 "saved. .. ■■'• ■ \-' ■.■■■■■'■'■'•■ / .' '■ " ■ •' ■ ■. '. 
 
 
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 t. On the supposition that al\ are to be $aved, what are we to 
 
 make of all those passages of Scripture which speak of the righteous 
 
 and the wicked by way of contrast, y 
 
 "These shall go away into everlasting punishment, but the 
 
 righteous into life' eternal." .^ " 
 
 " Men of the world who have their portion in this life." " But 
 I shall be satisfied when' I awake in thy likeness." 
 
 " The hope of the righteous shall be gladness, but the expecta- 
 tion of the wicl^^shall perish." 
 
 "The wicked is driven away in his wickedness, but the 
 
 righteous hath hope in his death." :, : v : . : 1: . 
 
 If these passages were intended to teach universal salvation^ 
 they seem strangely ambiguous, and the writers should have 
 explained. The Universalist, I am sure, would explain. • Some 
 of them sound very much like the, utterances , of those ministers 
 who preach a judgment to come, and unless they have two mean- 
 ings,— a surface: one and a hidden one-r-it seems difficult to 
 understand why there should be such a difference made between 
 the two characters. Why distinguish them at all, if both are going 
 to the same place, and both going to be happy? The language 
 of our Lord Jiesus Christ, too, is very^uch of the same sort: — 
 " Many of them that sleep in the dust of the earth shall 
 awake; some to everlastmg life, and some to shame and ever- 
 lasting contempt." 
 
 . *^ He shall gather the wheat into his garner, and burn up the 
 chaff v^ith unquencliable fire." 
 
 " The world is'a net full of good and bad ; the good to be 
 gathered into vessels, the bad to be cast away." 
 
 "All that are in their graves shall hear the voice of the Son 
 of Man, and come forth; they that* have done good unto the 
 resurrection of life, and they that hay^done evil iinto the resur- 
 rection of damnation." / ' V 
 
 If it were designed that all at last should fare alike, it seems 
 
 passing strange the Scriptures throughout should make such a 
 
 contrast, and set the good and bad, in such opposite states one to 
 
 the other. : ''l''-' '■- "-■':.'■■■'' :".\ -■:-:.'- 
 
 2. On the supposition that all will be savedy how can we account 
 
 
 
■.■'.•■•■■■■' '#' 
 
 fdr the gre0/ solicitude the Apostles ever evinced for the salvation of 
 
 men 
 
 That they were at all times very anxious and burdened w^tl^ 
 great concern for the salvation of their hearers and those among 
 whom they labored, none can doubt who has paid any atten- 
 tion to their life and conduct. This was the burden of their 
 whole conversation, their labor, their preaching and prayers. 
 
 Paul expressed his grpat anxiety for his brethren, the Jew? : 
 "I say the truth in Christ, I lie not. my conscience also bearing 
 me witnessin theJIoly Ghof|hat I have great heaviness, and 
 continual sorrow in my hearer I could wish that myself were 
 accursed for my brethren, my Kinsmen, according to the flesh." : 
 
 Not only had the Apostle P^iil this concern for others, but 
 he had such concern for himself as made him continually mindful 
 of the pious rules of Christian warfare, for he tells the Corinthi- 
 ans: '^M keep under my body and bring it into subjection, lest 
 that by any means when I have preached the Gospel to otl?ers» I 
 rpyself should be a castaway." He was also desirous that all to- 
 whom the Gospel was committed should show the same ^nxiety^ '. 
 as himself, and conduct themselves in the same circumspect wajr 
 to win sinners to Christ. To Timothy, he says : " Take heed to • 
 thyself and to thy doctrine, that in so doing thou may both save 
 thyself and them that heir thee." Why all this care, this constant 
 concern, this great anxiety, to save men if all were to be saved.? 
 
 It is not common,— it is not natural— for men to feel so keenly 
 for the coming of an event they kiiow musfcome. We cannot 
 for a moment suppose that all men were to be saved and the 
 ^ Apostle not know it. But, on the supposition that he knew that 
 all would be saved, this great Concern for their salvation was vefy 
 unnatural and very unreasonable. Why did he go about "per- 
 suading every man," and "warning every man," to avoid a 
 danger he knew did not exist ? 
 
 ■ The Apostle's conduct is very teasonable and very just, if he 
 belieiyed— aswe think he did believe— that he that believeth not is 
 condemned already, and that to every impenitent and unbelieving 
 sinner, *' indignation and wrath, tribulatiAi and anguish upon 
 every soul of man that doeth evil— of the Jew first, and also of 
 
 
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 the Geiitile.'' On any other supposition we cannbt clear him 
 from the charge of base hypocrisy, of which we cannot for a 
 moment think him guilty. 
 
 3. On the supposUi&n that the Apostles preached Universal 
 Salvationy is it not most unaccountable their hearers were so 
 alarmed? 
 
 Felix trembled before Paul preaching of righteousness, tem- 
 perance and judgment to come. Why should he tremble.' If. 
 Paul told him he would certainly be saved, that surely was 
 nothing to tremble at. It might naturally have pleased him and 
 given him a sense of security. .^ 1 ^ ^^_ I^l^^ 1^.^ _^ .^ ^i 
 
 As in the words of the text, had Paul "promised him life," 
 it might have "strengthened his hands in wickedness that he 
 should not return from his wicked ways ;" but that the promise 
 of life should alarm him,-— make him trebmle— is passing strange. 
 We cannot understand it. 
 
 So also the Philippian jailer, when iind^r the pangs of a guilty 
 conscience, was led to cry out in his extrpmity of fear "What must 
 I do to be saved ?" and at the day of Pentecost they were excited 
 with like alarm and gave utterance to the same anxious inquiry. 
 If the Apostles had been preaching that all would be saved we can 
 see no reason for this. But when the Apostle told them to " know 
 assuredly that God had made that same Jesus whom they had 
 crucified both Lord and |Christ," they trembled at their wicked 
 deed, knowing that he would come again to "judge both the 
 quick and dead," and Jhat they would be called to account 
 for their wickedness. Tt was this that alarmed them, and not 
 the assurance that all would be saved. 
 
 4. On the supposition that the Apostles preached Universal 
 Salvation, is it not singular they met with such opposition ? 
 
 Stephen was stoned to death. A terrible persecution arose 
 at Jerusalem. Men and women were hailed to prison. Herod 
 stretched forth his' hand and vexed the Church. Paul was beaten 
 with many stripes, and oft cast into prison— persecution met 
 both preachers and brethren at every turn. That future and 
 . eternal punishment is repugnant to the unsanctified mind every 
 one knows; and when the Apostles warned their hearers, saying: 
 
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 9 
 
 1 
 
 > ■ 
 
 " Repent ye» therefore, and be converted that your sins may be 
 blotted out," they were enraged at being .charged with guilt, 
 and the thought of being brought into judgment for their wicked 
 doings they could not endure. This is natural. But that men 
 should be maddened and enraged by being told that all would 
 be sa^ed passes comprehension. 
 
 5. If Christ himself intended to ieaeh Universal Salvation, 
 there is something^ in his language both strange and inappro- 
 priate. - ■ ., ■. / ''_■,:: 
 
 As when he says, "Fear inot them who kill the body, but are 
 not able to kill the soal. Fear him who, after he hath killed, hath 
 power to cast into hell." Here, in this passage, we have a whole 
 host of errors swept away with one breath. How distinct and 
 separate he makes the soul and body ! One may exist without 
 the other. Man may kill one, the body, but not the other, the 
 soul ; that is immaterial and beyond the reach of material agency. 
 God. alone can deal with it. It plainly proves also that the soul 
 may perish in the Scriptural sense, but though it perish it does 
 not cease to exist. We may be told that though God be able ttf 
 cast into hell, he will not doit. He is too merciful, too loving- 
 kind ; but if so, why should we fear Him ? 
 
 Again, Christ says, " Enter ye in at the straight gate, for wide 
 is the gate and broad is the. way that leadeth to destruction, and 
 many there be who go in thereat. Because, straight is the* gate 
 and'narrow is the way that leadeth unto life, and few there be 
 that find it." Here" life and death are plainly set before us. They 
 are two separate states, and each one has itis own separate^Twid. 
 One leadeth to destruction, and it is broad. K has paths suited 
 to various sinful dispositions and inclinations. The covetous 
 devotee of this world, as well as the children of levity and dis- 
 sipation. The Pharisee* the empty moralist and proud, boastful 
 philosopher, with the infamous debauchee, may all find room to 
 walk this road, hating one another, but pleasing or forgetting 
 themselves ; but yet tHe end is the same^t leadeth to destruc- 
 tion. The road to life is very narrow, and the gate of entrance 
 more difficult still. It can only be entered by repentance and 
 faith. It can only be travelled by denying ourselves, taking up 
 
 1^ 
 
 as 
 
 '/■■■■■'■ 
 
10 
 
 
 the cross and following Christ. We must be born again or we 
 cannot enter the Kingdom of God. The- way is narrow, for it is 
 one of implicit faith and obedience. " Yet every one that seek- 
 eth findeth, and to him that khocketh the gate shall be open." 
 A Christian cannot choose his path as the men of the world do. 
 If the road be difficult he must climb ; if rough, he must keep 
 on still ; if he meets with enemies, these he must overcome, but 
 persevere in the one harrow way. 
 
 But, if all are to be saved, why did Christ make such dis- 
 tinction .' According to the Uniyersalist, there is no way to 
 destruction, and the way to Heaven is so wide all will find it. 
 What a contradiction! If Christ intended to teach Universal 
 ' Sal vatiouj He should have explained. The Uriiversalist always 
 explains when he comes to passages like this. We do not, how- 
 ever, believe that any explanation, short of taking away the 
 plain, obvious meaning will answer their purpose here. Here 
 are two ways, leading to two separate destinations, and if wej 
 
 would land in Heaven, we must walk the way of life. Wemustj 
 serve God, and not only be singular to walk with the few, biM 
 we must also persevere in the narrow way, and let fis bd thankful 
 " that every one that seeketh, findeth ; and to' every One that 
 knock^h, the gate shall be opened ;" so that those who refuse 
 are left without excuse. 
 
 Men have sought in various lyays to soften down asperities, 
 as though they were more merciful, more loving-kind, than God 
 our gracious and long-suffering Heavenly Father, who knows 
 all things, and knows what is best for the whole family of his 
 creatures; and yet he has told. us plainly "that the Son of Man 
 shall send forth his angels, and shall gather out of his Kingdom 
 air that do offend, and them that do iniquity, and shall cast them 
 out into a furnace of fire," and this is the explanation of a 
 parable— to make clear what was obscure. On the supposition 
 that he intended to teach that all would be saved, no v^ords can 
 express our astonishment at such language. Why make a dis- 
 tinction at all, except on sure and certain ground that "we must 
 ' all appear before the judgment seat of Christ to receive the things 
 
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 done in the body. according io that we have done, whethe^it be 
 
 tfood or bad ?" . , . /" ,,iv— «. 
 
 6. y^ tAere is no judgment after death, there f fomethmg 
 strange and unequal in God^s treatment of his/'eaturei Jure. 
 
 Few there are who will deny that this lifeir^ state of ^roba- 
 tion, but while admitting this, there are soin^tf^who maintaihlhat 
 sin and wrong-doing bring their own ^nishment evenlhere. 
 These two notions are not consisteijju^lf we are in a stite of 
 probation,itisproper that good iiid evil should be set tiefore 
 us, that we may choose the one and reject the other, preparatory 
 to an ultimate and final reckoning; butifv on^the other han4.sm^ 
 brings its own punishment in this life, a judgment here^er 
 
 would not be just. . ' - \.^a 
 
 Virtue is in part rewarded, and sin often m part punisl^ed 
 here, there is no doubt. We may be taught prudence, cautipn 
 and diligence in managing our affairs, by the perils, losses, incon- 
 venience and suffering which result from thoughtlessness, matteiV 
 tion and improvidence, from idleness and extravagance SucH 
 losses and suffering, however, can not surely be regarded as full, 
 just and adequate punishment, for they often affect others, such 
 as families and dependents, as much, Or more^ than the evil-doer 
 himself. And how are their wrongs to be righted ? To suppose 
 that all things are to be left as we see them here, is serious y 
 to impugne the justice, the wisdom and omniscence ot the all- 
 wise Moral Governor of the Universe. . v 
 In like manner, cruelty and oppression bring their own punish- 
 ment, in a measure, in the in>vard disquietude and remorse with 
 which the tyrant sooner or later is often seized ; but how seldom 
 are the objects of his tyranny benefitted theteby, or the wrong 
 done them righted in this life. The partial retribution which is 
 made inseparable from sin is enough to prove the moral govern- 
 ment of God upon earth ; but its very partial application demon- 
 strates most clearly the necessity of a. fuller development of 
 justice, judgment and equity ; such as we are assured will take 
 place when God shall judge the secrets of all men, according to 
 the Gospel of the Lord Jesus Christ. ^7 ^ 
 
 '% 
 
 
 4v 
 
\ ,_. -■jeiqs" 
 
 .•\ 
 
 12 
 
 If there is n6 judgmeut hereafter, wicked men often fare 
 better than the rightepus.-..^ 
 
 The judgment that befeir the Egyptians when they were 
 drowned in the sea was no judgment at all, according to this 
 Jjypothesis, but a merciful interposition of Providence to stop 
 their mad career and take them straight to Heaven, while *His 
 own people, the Israelites, were left to hunger and toil, labour 
 and so|fr6W| forty years in the wilderness. God rained fire and 
 brimstone iipoii t'he wicked Sodomites, £ind destroyed them,^nd 
 we have been accustomed to look upon. this act as a fearful 
 judgment for their egregious wickedness, but if it is true that 
 there is no judgment hereafter, this is all a mistake; for after 
 ■ their short momentary suffering, they would have' done with all 
 pain and sorrow, and happiness and Heaven would immediately 
 begin. On this supposi^on, their state wa.s far better than that 
 of righteous Lot, who was deprived pf his partner in life and left 
 to struggle on' in this sin-stricken world, with all its caresi 
 and woes, its temptations and sorrows, thrpugh the natural 
 period of his life, put this is too serious a subject to pursue in 
 this strain, apart fiom the absurdities to which it would lead us. 
 For if there is nojudgpent hereafter, and all are to be saved, a man 
 may eat and drink an(i be merry ; he may steal, lie and defraud ; 
 he may commit every sin and crime of the decalogue, and still 
 i have it in his own power to terminate his trouble and suffering 
 \ here by the deed of his own hand, for if all are to be saved, the 
 suicide will be among the number. * 
 
 This fearful and revolting view ot the case has kd some to 
 admit the necessity of a general judgment hereafter, and a state of 
 suffering for a time, but only for a time, till the restoration or 
 restitution of all things. ' 
 
 Aside from jhe entire silence of Scripture in reference to any 
 re-adjustment of the ^ate of the wicked after the last general 
 judgment, this makes suffering an atoi>ement for sin, and the 
 death of Christ a needless sacrifice j for if individual suffering 
 could avail in one case it could in all. If, after a.state of suffer- 
 ing for ai 4ime, the finally impenitent are to be released there- 
 from and enter Heav€;n, rest and happiness will be theirs as a 
 
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 matter of right, and they will never ascribe th6ir happiness to 
 "Him who loved us and washed us from our sins." Mpreover, 
 it claims for suffering a corrective effect, which it seldom, if ever, 
 possesses. If all the course of God's dealings with them^while 
 upon earth, dealings of chastisement mingled with mercy, and 
 the sweet influences of Gospel grace have failed to win their 
 hearts, what expectation can we have that the severe sufferings 
 of another world will do so ? If they maintained their enmity and 
 hostility here under the long suffering and mercy of God, while 
 He called and entreated them to return unto Him, called them 
 to repent and be saved, and yet they resisted, will they be 
 softened with judgment and suffering without mercy ? Will they 
 not rather increase in hatred and rebellion, and become more 
 and more unfit for the society of God, of holy angels, and the 
 redeemed in Heaven ? The fiat has gone forth and it cannot 
 be changed. " He that is holy let him be holy still, and he that 
 isjinjust let him be unjust still, and he that, is filthy let him be 
 filthy still." " Now is the accepted time, now is the day of 
 salvation." Be warned in time, for as the tree falls so it must lie 
 In a venerable "Assembly" in this Province, just recently, 
 there was much disGu'ssion upon this subject, and the question 
 was several times ^sked " Of what importance is it ?" As though 
 it was a mere matter of > harrnle|s speculativeness which any one 
 might indulge in very innocently. Would it not serve a better 
 purpose to inquire " Of i^hat use is it ?" for we can see no good 
 use whatever in indulging a speculative turn of mind on such 
 things above what is written. Even if the wicked are to be re- 
 stored after a certain time of sufTering, it can do the faithful in 
 Christ Jesus no good to know it. ^ They are safe without it, and 
 one would think it can do the wicked no good either, for if they 
 cared about it, or were at all anxious, there is a way, a plain way, to 
 ' be saved, one atrout which there is no doubt whatever, "Believe 
 on the Lord Jesus Christ and thou shalt be saved." It may, 
 however, and very possibly will, do the wicked much harm, to 
 " promise him bfe," " by strengthening his hand iji wickedness" 
 " an4 making him feel secure in his wicked wayp ** This is a 
 fearful responsibility. Let man beware ; let the press beware I 
 
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 14 
 
 Let all beware, an4 more especially the preacher of the Gospel, 
 to give no such encouragement, lest he involve himself in such 
 fearful guilt, and the blood of thos& that perish he required at 
 his hands. 
 
 IN CONCLUSION, 
 
 The enquiry is made ; *' As we are required to love our enemies^ 
 maywe not safely infer that God loves His enemies 1 " Undoubted- 
 ly God loves all his creatures, and th»t 59 ardently, he desireth 
 not the death of a sinner. "As I live, saith the Lord, Lhave no 
 pleasu're in the death of the wicked, but that he turn from his^ 
 wicked way and live/' But this question carries with it the in- 
 sinuation that, if God loves his enemies, he cannot punish them 
 —at all events not more than a Httle, and that little must be for 
 the enemies' good. This is a false assumption. God is the 
 governor of the entire universe, and looks to the greatest good 
 of all the parts. The offender is but a unit, and why should all 
 sympathy centre in him, and the myriads of other subjects re- 
 ceive no consideration ? This is like that sympathy for the mur- 
 derer that prevails in common life, till it has paralyzed the arm 
 of the law, and made hanging unpopular; but what is the effect? 
 — 'the lawless are rampant, and the whole community is endan- 
 geredt Sympathy is noble, buttmisplaced, it is both dangerous 
 and destructive. With our finite jj^inds we cannot comprehend 
 
 the whole bearing of God's law and government, but we know 
 that it is "A<»/)f,/Kj/a«//jf<?^///* and yet there is suffering here 
 • that we cannot account for — suffering before, our eyes daily, as ' 
 mysterious as any that has been "hientioned in connection with 
 __, the world to come. Why all this infant mortality, with all its 
 j ' previous train of suffering, pain and agony? These, of them- 
 ' selves,have transgressed no law, and yet they are under the . 
 government of God, whose law is " holy, just and good." With 
 more show of reason, we might ask the question : ** If God loves 
 His enemies," how much more these little ones ? And yet they : 
 suffer. **God so loved the world, that he gave His only begotten 
 : Son"" to die" for our sins — 'the strongest proof of His- loVe that 
 could be given, but at the same time, proof -of justice as well as 
 mercy, and one that leaves the Jmpenitent sinner without excuse j 
 
 
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 whatever may be his sufTering. The day will come that shall 
 furnish ample proof that suffering and punishment, whether here 
 or hereafter, are not only consistent with Divine love, but the 
 fruits of it, though at present it far surpasses our finite compie- 
 hension. God doth love his enemies, loved the whole world ty- 
 ing in wickedness, loved us all, even while we were yet enemies, 
 so that Christ died for us, yet those that remain obstinate trans- 
 gressors shall not escape his chastisement ; even the " righteous 
 shall not be able to live for his righteousness in the day that he 
 sinneth, but for his iniquity that he hath committed, he shall die." 
 " God is love," and the suprenve object of creation is his own 
 glory, not the sheltering of the obstinate and impenitent sinner. 
 
 It may be asked ■'' Are there few that be saved ?" The way to 
 death is thronged with the multitude that do evil. Here they 
 walk without trouble, for the road is wide, and. every one may 
 follow his own inclination. Here are the devotees of fashion. 
 The noble and the wise of this world. Here also are the 
 covetous, the voluptuous and the drunkard, the profligate and 
 profane swearer, and a vast multitude more in all the varipus 
 ranks and wklks of sin. Frenzied with present gratificatipn, and 
 careless and forgetful of the future, a multitude ,so great jfJ^ one 
 can reflectively look upon it without sadness and sorrow.^ But 
 yet, on the other hand, we know that there will be a multitude 
 around the throne of God that no man can number, all singing 
 that new^song, saying, " Thou art worthy to take the book and 
 open the seals thereof^ for thoy wast ^lain and hast redeemed us 
 to God by thy blood, out of every kindred and tongue and na- 
 tion." 
 
 There will be all who have believed in the Lord Je§us Christ. 
 These have entered through the straight gates of regeneration. 
 Have repented of their sins and their robes have been washed 
 in the blood of the Lamb. ip 
 
 There will be all who have died in infancy, whethS they have 
 beea baptized or not. That makes no kind of difference, for 
 these areall sharers in the efficacy of ChE^||p|s sufferings, for it is 
 written, "As in Adam all die, even so in Christ shall all be made 
 alive, aiid though sin has tainted all Adam's posterity, old and 
 
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 young, yet sin is no more imputed when there is no transgres- 
 •ion; the taict of sin is in the very nature of all, the infant as 
 well as the adult, and these cannot be saved, as $ome suppose, 
 I5l(liause of their innocence ; yet as there is no imputation of sin 
 when there is no actual transgression, all that die in infancy will 
 be found with \^t ^ransomed of the Lord. • 
 
 If any would enquire further, " Are there few that be saved ?" 
 we can only give them the answer or the Lord : ** Strive to enter 
 in at the straight gate." "Seek, and ye shall find; knock, and 
 it shall be opened unto you." . Refusing this, you reject the 
 council of God against yourselves, and, if lost at last, you can 
 bring no railing accusation against God wR^ all his creatures of 
 the whole universe shall confess Him HolyXj^t and good, su- 
 preme in power, wisdom, and loving kindness. 
 
 
 
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