They take up their religious sentiments, if they have any, not on humble and prayerful examination of the word of God, but casually as they happen to be cast in their way. If they think or speak of religion, as rational and good, yet they have no concern to feel its power on their hearts, but content themselves with such external and ceremonial parts of it, as are in use among their neighbours. All the works which they do, are done to be seen of men, or to answer some worldly purpose. They do nothing under the impression of their accountableness to God, or with a view to please and honour him. Such a careless life, whatever may be its exterior appearance, has in it no real religion; for nothing can properly be called religion, but what is committed to God, done in obedience to him, and under the influence of such motives, as he has proposed. The scripture always speaks of the religious life as diligent and active. "Be zealous of good works; fervent in spirit; keep the heart with diligence; be followers of them, who, through faith and patience, inherit the promises." While we condemn the general carelessness of the irreligious part of mankind, it becomes us to inquire, whether the strict rules of the gospel do not also condemn us. Even in those duties, which have an immediate relation to piety, do we not often find that indolence and formality which by no means comport with the design and importance of the duties? Or if we exercise some care in the duties of piety, yet in our social and secular con cerns do we not act too much in the manner, and with the spirit of the men of the world? I wish you to remember, that the scripture requires the same tempers and views in our secular, as in our spiritual works; requires the same regard to God of the husbandman in his field, and the merchant behind his counter, as of the minister in the pulpit, or the saint in his closet, or at the communion table. The minister, in his profession, is to act, not as "pleasing men, but God, who searcheth the heart." And the servant in his menial labours is to conduct, "not as a man pleaser, but with singleness of heart, as unto God." At the Lord's table we are to "eat and drink in remembrance of Christ, and keep the feast with the unleavened bread of sincerity and truth." And at our common tables, we are to "cat and drink to the glory of God, and with charity to men, giving no offence, and praying for all men." When we pray, we are to "forgive, if we have ought against any man, and to remember them who are in adversity.” And in our secular vocations we are to "labour with our hands the thing that is good, that we may have to give to such as need." In hearing the word, we are to "put away all malice, envy, guile and deceit, and to desire the sincere milk of the word, that we may grow thereby." In singing psalms, "the peace of God must rule in us, and we must edify one another." So in our daily deportment we must "walk in wisdom toward all men, and shew out of a good conver sation our works with meekness of wisdom." We are to glorify God in our bodies and spirits, and honour. him vith our substance, and with the first fruits of all our increase; for all our store comes from his hands. What purer and sublimer views artrequired in any of our devotions duties, than in our secular empoyments? In the use of spiritu privileges, than in the used worldly property? Why mu we banish evil thoughts ar passions, and call up friendly spositions and pious affection in the worship of God? It is th we may be freed from the form, and filled with the latter at alimes. However devout and affionate we may seem to be in r supplications and intercession if, when these are closed, wet without the fear of God, or 'thout regard to men, our pra's answer no valuable purpose. 'he forms of divine worship are means of religion; and that us and benevolent temper, wh is necessary to the acceptiness these forms, we are of If we we er go y Continued from page 112. THE prophet Ezekiel said to certain false teachers in his day, "Ye have strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life." This pas sage shows the nature and tendency of an error, which has extensive influence over the minds of men at the present day, and even threatens the prosperity and safety of the churches.. Many openly profess and earnestly defend the doctrine of universal salvation; while multitudes of others, though with less confidence, secretly hope, in despite of God's word, that the doc trine is true. und to carry with us into all affairs of the world, and in the transactions of social life, are never religious, but y are attending on devotion cises, our religion will far, nor do us much good. Is it not probable, that professed Christians are partial in their religion? If aim to commit to God their baths, their seasons of worsl. and their days of affliction, y they think little of committing sy in its different forms completely him their ordinary days, thei-futed, are referred to Edward's ansecular labours, their worldlyer to Chauncy, Strong's answer to ntington, and other eminent writ substance. But remember, my on the subject. Permit me, Christian church es, to address a few things to your serious consideration, in order to guard you against the influence of this heresy. It is a consideration worthy of notice, that the false doctrine, against which I now wish to for *Readers, who would see this her tify your minds, is on several accounts peculiarly calculated to gain credit and influence in the world. You will observe, in the first place, that the doctrine of universal salvation is altogether gratifying to the feelings of our depraved nature. It perfectly coincides with that corrupt principle of mankind, which aims to unite happiness with sin. It deludes and quiets the awakened, troubled conscience, turning its faithful admonitions into soothing flattery, and thus gives hope and joy to those who are most obstinately pursuing the path of iniquity. This consideration, while it shows that the doctrine is to be strongly suspected, proves it to be exceedingly dangerous. Another circumstance, which exposes men to be led astray by this doctrine is, that it seems, at first view, to agree with the divine principle of general benevolence, which seeks the good of the world. They, who embrace universalism, imagine they are actuated by the love of mankind; while the belief of endless punishment appears to them incompatible with all the kind and tender feelings of the human heart. This imposing idea has great effect upon multitudes, whose faith is the result of superficial and partial examination. To this it may be added, that the doctrine of salvation seems, in the apprehension of many, to honour the mercy of God, and thus leads them to think that the belief of it is the offspring of piety. taste of literary men, and otlers, to the capacity and taste of the populace. This erroneousienet is mixed, in different de,rees, with various religious sytems. In some it is artfully conealed, and those principles, whih prepare the way for it, are nsinuated with such consummte subtilty, that their influence rather felt, than their tendency observed. In others, those ptions of God and futurity, whic directly imply it, are mo boldly advocated. In other the doctrine itself is expresy asserted and laboriously defeded. The churches of Chris should beware of all these ts of error, and oppose them wh a firmness proportioned to e pernicious zeal, with which hey are prac tised. At the prest day men in general are in iminent danger of embracing this destructive tenet, on accont of the impious neglect and cotempt with which God's word treated. Judging from the mmon practice of many, if nomost nominal Christians, we just suppose it to be their sentent, that they have a right to pnstrue the Bible according their preconceived opinion or their inclinations; that the may boldly reject the obvio meaning of those passages, ich alarm their consciences, estrain their passions, or desty their hopes; and as boly embrace those opinions, hoever unsupported by scriptu, which flatter their pride, or supply nutriment for any of their It is an additional snare, that praved affections. If the word the doctrine is brought forward God were universally regardunder different forms, and de- ed and constantly appealed to, as fended in different ways, some of the standard of truth, an effectuthem adapted to the capacity and al barrier would be set up against the encroachment of this, and every other error. But the slight impression, which men in general have of the authority of God's word, gives a danger ous advantage into the hands of deceivers to propagate fatal, delusion. That you may be still more effectually secured against the error of universalists, it will be proper for you to weigh the arguments which they employ; to consider how superficial and hollow they are, and to prepare yourselves to confute them in the most satisfactory manner. Their principal and most specious argument you will find to be that, which they pretend to deduce from the infinite benevolence of God. The argument is briefly this: As God is infinitely good, he must desire, and as he is almighty, he will certainly effect the happiness of all his rational creatures. If any, who are naturally capable of happiness, are subjected to final misery, it must be ascribed to a defect in the power, or in the goodness of God. All attentive, enlightened Christians will perceive, that this argument rests on a tottering basis. If the benevolence of God is indeed infinite, as all will allow, how then is it possible that finite beings should comprehend its dimensions, or anticipate all its operations? According to the reasoning, which universalists adopt, we should judge that the moral and natural evil now exist. ing in the world is inconsistent with the goodness of God. If it be said, that this temporary evil will be made conducive to the general good; we ask why end less evil may not be used in the same way? Who can be cer tain that God will not most highly manifest his benevolence and glorify himself, by exhibiting a perpetual contrast between the beauty of holiness and the de formity of sin; between virtuous enjoyment and merited pain? Who has a right, either on rational or scriptural principles, to be confident, that the endless punishment of impenitent transgressors will not furnish opportunity for a brighter manifestation of divine perfection, and for promoting a greater sum of felicity in the universe, than the final happiness of every individual? These questions are proposed to confound the confidence of universalists, and to show that the conclusions, which they derive from the benevolence of God, are marked with uncertainty and weakness. But on the other hand we would guard, with sacred care, against the presumption of carrying either our reasoning or our faith on this subject any further, than we are warranted by revelation. Universalists sometimes reason in this way. If God should punish any of his creatures eternally, he would show himself less benevolent than an earthly parent, whose affection to his offspring could never consent, that any of them should be miserable. But here again we strongly object to the reasoning. Is infie nite benevolence to be measured by finite? Must the goodness of God act upon the same limited scale with parental tenderness? But even parental love, properly directed, affords an illustration of this subject. Parents, who are governed by wise affection, will sometimes banish a child from their presence, and deliver him up to capital punishment for the good of their family, and of the public. And it hardly needs to be mentioned, that magistrates while actuated by the purest benevolence, sentence criminals to death, for the honour of government, and the welfare of community. If there is a great and indescribable difference between such instances of punishment, and the endless misery of immortal beings; the difference is no more, than what necessarily results from the infinite distance between God and men, between the interests of his kingdom, and the interests they are pursuing. As God's benevolence operates upon a plan, so much more sublime, than humon benevolence; and as the interest of his universal empire is so much more extensive, than the interest of a family or civil community; it must be expect ed that the measures of his administration will, in many respects, be different from those of a parent or civil ruler. "My thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my thoughts higher than your thoughts, and my ways than your ways." When by a thunderbolt God strikes to the ground an affectionate father, on whom depended the comfort of a blooming family; or a promising child, who was the hope and joy of his parents; when he sends wasting sickness into a city, and, in a few days, sweeps off thousands of its inhabitants; he acts upon a plan far above the principles of human virtue or human authority. The man, who should attempt directly to imitate such an exercise of God's sovereign power, would be deemed a monster of cruelty. Hence it is evident, that no valid argument against the endless punishment of sinners can be deduced from its being, in some respects, unlike any exercise of human goodness or justice. It is no more unlike, than enlightened reason would lead us to expect. Parents and rulers are acting for the interest of a family or a community, God is acting for the interest, the eternal interest of the universe. How unreasonable, then, to urge against any part of the divine administration, those maxims which relate to the temporal or local interests of mankind, or those rules which regulate their conduct. The all sufficient atonement of Christ is made an argument in support of universalism. If Christ tasted death for every man, and is the propitiation for the sins of the whole world; it is argued, that every man, even the whole world will be saved. To invalidate this argument it is sufficient to remark, that the same scriptures, which declare the universal extent and all sufficiency of the atonement, declare with equal plainness, that there are many who believe not, and that all such will certainly perish. Now if the infallible Spirit of inspiration unequivocally affirms, that a compliance with certain conditions is absolutely essential to salvation, that only a part of mankind ever comply with those conditions, and consequently that only a part will be saved; then, surely, the salvation of all cannot, according to scripture principles, be inferred from the suf |