we are to omit those considerations, by which we are invariably guided in our estimate of the punishment due to a crime of one man against another? If we are, then sin against God is no greater an evil, than against man. Will this be pretended? Does any one believe this? Can any one believe this?

But, on the other hand, if we are to estimate the evil of sin against God, by the rules we employ in estimating it among men, how does this evil rise and swell beyond all the powers of human computation ? It is committed against a BEING of infinite perfection and infinite glory: What then does the sinner deserve? It tends to mischief of infinite extent in the universe of God; and, but for his power and grace, would produce universal anarchy, misrule, and wretchedness: What then does the sinner deserve ?

The fact, that God interposes by his power and grace, for the prevention of many of the consequences of sin, and overrules it for good, causing even "the wrath of man to praise him," does not diminish the guilt of the transgressor.

Sinners are just as criminal, as if their sins actually produced all the evils to which they tend. Again, therefore, I ask, what does the sinner deserve?

If the sinner do not deserve infinite punishment, what does he deserve? The crimes of man against man, are justly punished by fines, imprisonment, and death. How then may sin against God, be justly punished? "If one man sin against another, the

judge shall judge him; but if a man sin against the LORD, who shall entreat for him?" Who shall plead in the exercise of reason, that he who violates his obligation to the God of heaven, does not deserve, and may not justly receive, a punishment infinite in duration? Remember, dear reader, by what rules. you estimate the evil of a crime against an equal, a parent, and a chief magistrate of a nation; then consider the greatness, the glory, and the majesty of the Infinite JEHOVAH, until you feel that he is unsearchable in all his perfections and attributes; and,. after this, as in his presence, say, whether thy sins do not justly expose thee to an endless punishment. Dare you, in a moment of clear views of the character and glory of that Being against whom thou hast sinned, enter thy closet, and say,-O God, thou knowest that I do not deserve endless punishment, and that thou canst not justly inflict it upon me?' Would not thy reason and conscience fly in thy face, and cause thee to tremble, lest divine vengeance should at once stop thy breath?

CONCLUSION.

The doctrine, the sophistry and the emptiness of which has been exposed in the preceding pages, by a glance at what may truly be called the substance of all the evidence exhibited in its support at the present day, is a doctrine so congenial to depraved nature, that, but for the influence of God's word and

Spirit, and the dictates of enlightened reason, it would ere this time, have become universally popular. On the other hand, the doctrine I have advocated, is obviously in most direct opposition to the feelings and wishes of fallen man. It says to the guilty and wayward transgressor, amid his idolatry of fame, wealth, and pleasure, Believe, repent, and become holy, on pain of everlasting exclusion from the gracious presence of God, and everlasting confinement in the dark abodes of woe. It makes no compromise with his sinful desires and irreligious practice; in a voice, loud as thunder, it proclaims in his ear, Renunciation, or Death; take thy choice; and if thou art not wise in thy choice, the consequences of thy folly thou alone must bear.

Is the sinner aroused from his slumbers, and incited to pause, consider, deliberate? Another subject elicits his attention. The beloved sins he must relinquish, the unearthly affections he must cultivate, and the self-denying duties he must perform, pass through his mind. The sacrifice appears too great; the delusive charms of earth dazzle his eyes; and his feelings shrink back, and seek to evade the painful surrender. "Alienated from the life of God," no heavenly disposition burns within his breast, no celestial joy warms his bosom, in view of the sacrifices to be made, the duties to be performed, or the end to be obtained. What then, shall he do? Deny himself, take up his cross, and follow Christ? The

thought awakens his aversion; it requires him to sign the death-warrant of all his sinful joys. Shall he seek peace in postponement of duty, and resolutions of future amendment? This does not fully satisfy his reason. Death may arrest him in an unexpected moment.

He does not, at all times, feel perfectly safe. His "danger of eternal damnation" occasionally haunts his mind, and excites a " fearful looking for of judgement and fiery indignation."

To secure exemption from every fear, and yet retain in undiminished strength his love of sin, what can be done? Why, embrace the doctrine of Universal salvation. This many a sinner attempts, and, perhaps, succeeds. All is now safe. He can sin on without restraint, and yet hope for heaven. His sins may expose him to some temporary evils, but not to the loss of heaven, nor the pains of eternal death. There is no eternal hell; heaven is sure; not because he really believes, in his sober moments, that he has one heavenly disposition, but because— All will be saved. Perhaps he even boldly asserts, what many of his brethren have done before him, that there is no such thing as regeneration in this life, and that all pretences to it are but the dreams of delusion.

A "heart, deceitful above all things," carries him still further into the regions of inconsistency. Sensible that his renunciation of the doctrine of everIasting punishment, has taken away a most powerful

He is only de

now feels and

restraint upon his sinful inclinations, he is half induced to doubt the correctness of his present creed. An answer to his doubts is at hand. livered from the fear of a slave, and acts with the affections and motives he is less strict in his life, the deficiency is more than cancelled by his increase of disinterested affections.

of a child. If

Perhaps the climax is not yet completed. The thought may arise in his mind, Possibly I may have been led into my present belief, merely by desire to avoid all fear of my own ruin; a desire perfectly selfish. As in the former case, an answer is at hand. He loves his fellow-men; he cannot endure the thought of the endless ruin of one of his race; he is influenced by feelings of pure and boundless benevolence. Christians of an opposite faith are now treated as the dwarfs of a dark age; while he, with all his sin and guilt, glories in being a saint of almost super-human excellence. The martyrs, who burned at the stake, and triumphed amid their sufferings, and exclaimed with their last expiring breath, "This is not an eternal fire, like that prepared for the wicked," were but children in the grace of benevolence, were but infants in christian piety.

If these lines should meet the eye of any one, whose history it briefly describes, let him not be offended at the truth, but read his Bible, and humbly bow the knee in prayer to God, and henceforth cul