Twenty-Four Short Sermons On The Doctrine Of Universal Salvation Part 4

We once more repeat it--that as natural birth was the _very thing_ that introduced us all into this world of imperfection, sorrow and pain; so the spiritual birth will be the _very thing_, that shall introduce us all into another, where, imperfection, sorrow and pain shall be no more.

The poor heathen, and infants, and all, will therefore be born again into the kingdom of G.o.d, and "be equal unto the angels, die no more, and be the children of G.o.d, _being the children of the resurrection_."

The only advantage we enjoy above them is, that we have heard the good news, believed it, are "born again, not of corruptible seed, but of incorruptible, by the word of G.o.d which liveth and abideth forever,"

and "have entered into rest." We are rejoicing in hope of the glory of G.o.d to be revealed in us, while they are groping in darkness, inasmuch, as they cannot believe in him of whom they have not heard.

In our next, we shall close this subject by urging the importance of the new birth through faith in the truth.

SERMON XI

"Jesus answered and said unto him, verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of G.o.d." John iii. 3.

In our last three discourses we have endeavoured to lay our views of the new birth thus far plainly before the reader, and wish him to bear in mind that the three sermons, preceding those on the new birth, are also to be read, and carefully kept in view, so that, from the whole connexion, the gospel doctrine of salvation by _faith_ may be made clear to his understanding. We dwelt so long, and laid so much stress upon _faith_, because it is the _first_ christian grace, we are exhorted to put on, and is the _first_ a.s.sent of the mind to the great and interesting _truth_ revealed in the gospel of Jesus Christ, which is _life and immortality_ for the human family.

We have shown that the new birth has a higher signification than simply to be converted from the evil of our doings, as was required under the first dispensation. The new birth, so far as it concerns the present existence, embraces not only _conversion_, but the whole spiritual life of the christian's soul, denominated the kingdom of heaven within. This mental felicity--this "weight of glory," cannot be enjoyed, but by the exercise of a living faith in Christ. Such a faith begets a sincere obedience in our life and conversation. It is a faith "that works by love, purifies the heart and overcomes the world." The great apostle to the Gentiles exclaims--"the life that I now live in the flesh, I live by the _faith_ of Son of G.o.d, who loved me and gave himself for me." We therefore "walk by _faith_, not by _sight."_

We have shown that Christ was the _"first born_ from the dead" to show light to the people and to the Gentiles, and that the whole creation is groaning in travail-pains, and that it shall be delivered from the bondage of corruption into the glorious liberty of the children of G.o.d, and that we shall then be as the angels of G.o.d in heaven. We have shown that all mankind--infants, idiots and heathen, shall be brought to realize this birth, and that the believer, only, can only enjoy it in this state of existence through _faith_ in the truth, and that this _faith_ has a most powerful influence on his life and conversation, "being born of incorruptible seed by the word of G.o.d that liveth and abideth forever." We have shown that neither this birth, nor any of the spiritual changes, can be experienced in this life only through _faith_ in their correspondent truths, even as they are revealed to us in the gospel of Christ. We have shown that by the phrase, "kingdom of heaven" we were to understand, _first_, a holy, happy and immortal existence "beyond the grave, incorruptible, undefiled and that fadeth not away, reserved for us in heaven," and which, with all its perfections and joys, was revealed to us by Jesus Christ; and _second_, a sincere and living _faith_ in this interesting _reality_, produced that divine enjoyment, called "the kingdom of heaven within us," the kingdom of heaven among men, &c. This kingdom the Pharisees "shut up"--they "neither entered it themselves, nor suffered those that were entering to go in." That is--they prevented the people from _believing_ those interesting _realities_--those sublime doctrines of a future world that their Messiah had brought to light through the gospel for the present happiness of men.

We have shown that water baptism is but a _figure, a shadow_ of our death and resurrection, or of the was.h.i.+ng of regeneration and renewing of the Holy Spirit, and that this figure is of but little consequence to us in this present day. In fine we have shown that if there were no future existence--if nought were held up to man but the dreary prospect of a beamless eternity, he could not be justified, sanctified, born again, pa.s.s from death to life or enter the kingdom of G.o.d through faith, because in such case the _objects_ of his _faith and hope_ would be annihilated, his faith would be vain, he would be yet in his sins. In this view of our subject, we perceive that Christ is but "the author and finisher of our faith," having been ordained of G.o.d "to bring life and immortality to light," to set us an example for our imitation and happiness here below--and to die and rise in attestation of the truth involved in his mission. Consequently his kingdom will be delivered up when _faith and hope_ shall be lost in certainty and joy.

It now remains that we urge the importance of the _new birth_ through faith in the truth. And here we shall probably meet with one objection from the reader, viz. As we argued in sermons, No. 5, 6, and 7, that faith was the first exercise of the creature, and that no one could _believe or disbelieve_ what he pleased, the reader may then ask, what necessity is there of urging the importance of the new birth through faith in the truth, in as much as faith cannot be exercised at the _pleasure_ or simply at the _will_ of man? And here we would remark-- that the guilt of unbelief does not consist in rejecting a fact after patient investigation, by collecting all the evidences in our reach, but it consists in rejecting a fact without examination of its truth.

For instance; let the gospel be preached to a heathen, who rejects it without attempting to acquaint himself with the evidences upon which its truth is based. He is condemned for not believing, because he neglects the only means by which he might be convinced of the truth.

He declines searching for evidence. Of the truth of this remark we have a striking instance in the scriptures. Paul preached at Thessalonica, but they heeded not his words. He preached also at Berea, and the inspired penman says, "These were more n.o.ble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily whether these things were so."

It is our duty to search the scriptures prayerfully and "labor to enter into that rest that remains to the people of G.o.d, lest any of us through unbelief should seem to come short of it." It is our duty to search for evidence of the fact, at least on all subjects relating to our present happiness, and particularly those that appertain to the future world. They are too momentous to be treated with indifference.

There is nothing more important than that we should exercise a living _faith_ in a future and happy existence beyond the grave. This alone can afford the mind "joy unspeakable and full of glory." There is in every human bosom an unceasing uneasiness, an aching void that nothing on earth can satisfy or fill. Old and young, ignorant and learned, heathen and christian feel the same dissatisfaction with the objects of momentary duration. The heathen, in the midst of all his self-denials and self-tortures to appease his G.o.ds, and in the conscientious discharge of all his devotional duties, is still a dissatisfied and miserable being. G.o.d has so const.i.tuted the human mind that it cannot repose in error, however sincere may be the faith it exercises. There is still a growing vacuum within that nothing but the powers of truth can fill. Philosophy has endeavoured to search out that system of moral duties, in the rigid performance of which, that happiness, peace and joy might be found, for which all mortal beings pant with the same aspirations of strong desire, but has sought in vain. From the earliest ages, one system after another has been invented, and in succession abandoned, but all have come short of discovering any thing solid on which to rest their hopes of earthly felicity.

Jesus Christ, the author and finisher of our faith, has alone accomplished what all the penetration of Pythagoras and all the moral lessons of Seneca and Socrates failed to discover. With a bold, firm and untrembling hand he has drawn aside the curtains of the tomb, and pointed the human family to a second birth from the dark womb of death into mansions of incorruptible felicity in the kingdom of G.o.d, where they shall die no more, and where all the inquietudes, appertaining to this fleeing existence, shall be unknown. This future state of being, he has not only revealed, but has demonstrated its certainty by those incontestable evidences, which can never be shaken by all the powers of infidelity combined. He has burst the icy bands of death and risen triumphant beyond its solemn shade, and begot in us those lively hopes, those fond desires, that ease the aching heart--that communicate unbroken peace amidst the various ills of life, and afford it divine consolation and joy in the trying moment of death. In those interesting truths the believer confides, and in every condition in life is enabled to rejoice in the hope that when "this earthly tabernacle is dissolved, he has a building of G.o.d, a house not made with hands eternal in the heavens." In this faith, man's countless wants are satisfied, inasmuch as G.o.d has secured his dearest interest.

In this faith the believer is entered into rest, is born of G.o.d, and is translated into his kingdom. He _knows_ that by faith he has pa.s.sed from death unto life, for his soul is filled with love to G.o.d and man.

This love, this divine enjoyment, is the natural effect of _faith_, inasmuch as it works by love, purifies the heart and overcomes, the world. He is not only at rest respecting himself, but at rest respecting his children and dear friends, whom he may be called to follow to the land of silence and the shadow of death. He stands at their dying bed and whispers to them consolation, in the joyful a.s.surance, that he shall meet them again beyond the dominion of death and pain in the regions of glory. His bosom is the mansion of those pure and holy affections and of those sublime hopes, that none can know but those who are thus born into the kingdom of G.o.d.

Reader, you must die. How important then that you should faithfully and prayerfully examine the scriptures so that tormenting fears, distraction and despair may not in that solemn moment rend the peace of your bosom to atoms. A sweet peace and composure of soul in that trying hour, are of incalculable worth. It is enough to struggle with physical pain without the addition of mental woes, which present neglect, and your ignorance of the truth and consolations of the gospel of Christ, are sure to bring upon you. Perhaps you are a father, and may be called to stand at the death-bed of a beloved child. That child may call upon you as a parent to administer consolation to its departing spirit. He clings to life, or ardently desires to live forever in the mansions of rest beyond the grave. But what consolation can you impart, if you are yourself ignorant of the doctrines of the gospel of Christ? The heart-rending prospect of endless wo, or the gloomy horrors of annihilation, could afford no consolation to that mind, which has the principles of glory deeply rooted in its nature and which nothing but the continuance of existence can rationally satisfy. As you value unbroken peace in the hour of dissolution, and as you value the happiness of these dear pledges heaven has lent you, study for the evidence of christian truth, search the scriptures, and labor to enter into that rest that remains here to the believing people of G.o.d, who are born again and _specially_ saved through _faith_ in the truth.

This labor is not only important in view of the solemn hour of death, but important in view of the life you here live in the flesh.

Happiness is the ultimate pursuit of all mortal beings. They vainly imagine that it can be found in riches, honors and t.i.tles--yes, even imagine that it can be found in the hard ways of the transgressor.

Though sensible that worlds before them have failed, and gone down to the grave with the pangs of disappointed hope, yet man is so strangely inconsistent as still to believe, that these earthly pursuits contain some hidden charm which he flatters himself he shall find even though all before him have failed. Here is the delusion, kind reader, of which you are cautioned to beware. There is no happiness but in the path where the hand of mercy has sown it--no happiness but in the objects where G.o.d has placed it. It is no where to be found but in the enjoyment of the religion of Christ. This will sweeten every earthly pursuit, make every burden light, afford solid enjoyment in life and divine consolation in the hour of death. Flatter not yourself that there is any happiness beneath the sun aside from this. "There is no peace saith my G.o.d to the wicked," and, he who says there is, contradicts Jehovah, and is yet "in the gall of bitterness and in the bond of iniquity." A speculative faith is of but little consequence, so long as it does not influence our life and conversation for the better. We must believe to the saving of the soul from the evil of the world. "Then shall thy light break forth as the morning, and thy righteousness shall go before thee, and the glory of the Lord shall be thy reward."

SERMON XII

"A good name is rather to be chosen than great riches, and loving favor rather than silver and gold." Prov. xxii:1.

A good name involves all that can render man exalted and amiable, or life desirable. The good opinion of mankind has, in all ages, been considered as a blessing of the first magnitude, and has, in various ways, been sought for by all. There is no man so dishonest, but what labors to impress upon others the conviction of his honesty; no man so deceptive, but what wishes to be considered sincere; nor cowardly, but desires to be reputed brave; and no man is so abandonedly vicious, but what desires to be considered virtuous by his fellow creatures. All choose a good name in preference to a bad one. This being a fact the appearance of virtue is kept up where the reality is wanting, and the shadow is often mistaken for the substance.

There are many, that are, at heart, insincere and false, who pa.s.s in society generally for persons of sincerity, candor and virtue, while their real principles are known only in their own families and among their confidential friends. They desire a good name and outwardly maintain it, while they in reality but little deserve it. In order to know what a man really is, we must be acquainted, not only with his public, but his private character. In his own family, every man appears what he really is. There the heart, word and action art in unison. They embrace each other. In public, they too often separate; and the word, or action, speaks what its divorced companion, the heart does not feel.

Such not only literally choose, but often bear a good name. But this is not the choice suggested by the text. All men, even the most vicious, in some sense or other, choose a good name. But the pa.s.sage under consideration has a higher, a n.o.bler aim, than a mere choice unconnected with virtuous principle and action. It has a higher aim, than to encourage men to be rotten at heart, and by an outward, hypocritical maneuver, maintain a good name among their fellow creatures. By the text, we are to understand, that a man should early cultivate, in his heart, a virtuous principle, as the pure source from which all those outward actions spring that justly merit the esteem of mankind, force approbation even from the vicious, and thus ent.i.tle him to that good name which is far above all price. This will not only afford its possessor unbroken peace arising from the inward consolations and joys of virtuous sincerity, but it will also open to him another rich fountain of felicity, arising from the consideration, that he enjoys the confidence and esteem of the great and the good, with whom he is conversant in life, of his intimate friends, of his companion and children, and above all the smiles of kind heaven and the approbation of his G.o.d. His life is calm; his sleep is sweet and a.s.sociated with golden dreams. No fearful spectres haunt his brain, but the kind angel of mercy is ever at his side. He looks forward to death undismayed, yes, with satisfaction and composure looks beyond that dark scene, to brighter worlds and more substantial joys. He feels the a.s.surance, that even when he shall be here no more, his name shall live in the hearts of those he left behind, be embalmed in the memory of the just, and that it is beyond the power of rolling ages to sully it. This is what we understand by choosing a good name as stated in our text.

Of the truth of this, there can arise no misapprehension when we compare it with the subsequent phrase with which it is contrasted--"a good name is rather to be chosen than great riches, and loving favor than silver and gold." By the choosing of riches, we are to understand, not only a desire to obtain them, but that this desire shall be sufficiently strong to prompt us to use all the honorable and efficient means in our power to acc.u.mulate them. The wise man did not mean that every man had the offer of a fortune, and could possess himself of it by simply making choice of it independent of means. No-- his choice must be manifested by industry and economy. The means must be used to secure the end. Just so in acquiring a good name. The person desirous of obtaining it, must pursue that upright and virtuous course of conduct, which alone could insure it. And just as well might a man expect riches by being indolent and extravagant, as to expect a good name by indulging in every species of vice. We are therefore to understand our text thus--A good name, through pursuing a virtuous course of conduct, is rather to be chosen than great riches, through the plans and means by which they are obtained.

Man is a being of many wants, and to supply them he is too much inclined to forsake the path of virtue and resort to dishonorable means to obtain wealth.

In view of this master-pa.s.sion for earthly splendor and greatness, Solomon uttered the words of our text to recall the giddy mind from its chase of shadows, sad turn it to the only source of unmingled felicity in the pursuit of virtue. This would afford the mind those rational delights that wealth, with all its dazzling splendors, cannot impart. It does not possess the charm to convey unbroken peace to the heart.

But there is a strong inducement to engage in a virtuous course, because it is the surest road to wealth and honor. The thief and robber were never rich, nor nor could they be happy if they were. An excellent writer, observes--the importance of a good character in the commerce of life, seems to be universally acknowledged. To those who are to make their own way either to wealth or honors, a good character is as necessary as address and ability. Though human nature is often degenerate, and corrupts itself by many inventions, yet it usually retains to the last an esteem for excellence. But even if we arrive at such an extreme degree of depravity as to have lost our native reverence for virtue, yet a regard to our own interest and safety will lead us to apply for aid, in all important transactions, to men whose integrity is unimpeached. When we choose an a.s.sistant or a partner, our first inquiry is concerning his character. When we have occasion for a counsellor, an attorney, or a physician, whatever we may be ourselves, we always choose to trust our property and lives to men of the best character. When we fix on the tradesman, who is to supply us with necessaries, we are we are influenced by fair reputation and honorable dealing. Young men, therefore, whose characters are yet unfixed, and who consequently may render them just such as they wish, ought to pay great attention to the first steps they take on entrance into life. They are usually careless and inattentive to this object.

They pursue their own plans with ardor, and neglect the opinions which others entertain of them. By some thoughtless action or expression, they suffer a mark to be impressed upon them, which no subsequent merit can entirely erase. Every man will find some persons who, though they are not professed enemies, yet view him with an eye of envy, and who would gladly revive any tale to which truth has given the slightest foundation.

Though a good name is rather to be chosen than great riches, and is the surest road to wealth, yet there are thousands, who pay but little attention to possess themselves of so valuable a treasure. They turn a deaf ear to that hallowed voice, which pleads with them in behalf of their dearest interest, and take the downward road to dissipation and vice, and, by their wretched example, lead other thousands to the dark abodes of sorrow, grief and pain. Enchanted by the siren voice of false and fleeting pleasure, they hurry to the tremendous precipice, where reputation and fortune lie in broken ruins. There they drag out a wretched existence in disappointed hope, satiety and disgust. They pay their devotions at the shrine of ignominy, where the dark and stagnant waters of guilt and condemnation roll. There the sweet voice of heaven-born peace was never heard, and the beauteous feet of religion never trod. There dwells the family of pain--there is the h.e.l.l we are cautioned to avoid. This is not an illusion of fancy--it is no reverie of the brain, but a reality too visible in the pathway of human life.

Thousands, in this condition, are hurrying to a premature grave, and go down to that dark abode covered with infamy, having robbed themselves of all the substantial joys, that a virtuous conduct, and a good unsullied name are calculated to awaken in the heart. Dissipation darkens the brightest prospects of life. It rolls its floods of misery indiscriminately over the dearest earthly hopes of companions, children and friends, and paralyzes every pulse of joy that beats in the human bosom. Many a child has been spurned from the presence of its brutal father, and been beaten for asking bread to satisfy its hunger. Intemperance stupefies man to the moral impressions of the gospel, and hardens the heart with the touch of its benumbing powers.

It is the giant of human wo that slays his thousands and prostrates the happiness of man. This champion of human war draws his sword of vengeance against the balmy repose of public and private life, and his fatal touch withers the brightest flowers of domestic hope and joy, and mingles the poisonous bowl with the bitter drugs of misery. His government is absolute monarchy, and his subjects the most contemptible slaves. When he lays upon them his cursed hand, they reel to the ground. When he strikes the stunning blow, they drop insensibly to the earth. The oppressions and scourges of the most wretched slave are enviable in comparison with those severe wounds inflicted by this merciless tyrant, this infernal scourge of the human race.

Intemperance is a monster that may well be personified. He frolicks through the blood, preys upon the vitals, ploughs up the brain, dethrones reason and laughs at the feeble resistance of the best const.i.tution, and finally bears down all opposition before him. Like the devouring flame, he presses on with irresistible force, urging his deadly siege, till he consumes all that is fair and lovely in the eye of virtue. His present gifts are poverty misery and distress, and his capital prize, a premature grave.

This champion is ravaging our beloved country, and seducing her sons of freedom to the disgraceful ranks of slavery and oppression.

Intemperance is that tyrant that has under his control many formidable evils that infest the world. His boasted labor is to hurry on thousands of victims to the commission of crime, and bring down upon them the many misfortunes that attend man in this mutable world.

Intemperance involves public broils, tumults and disturbances, and domestic discord, misery and strife.

We trust the number among our readers is small, who are so regardless of a good name as to have abandoned themselves to the intoxicating bowl, or who have sundered all the ties of moral obligation, determined to tread the downward path of vice to a disgraceful tomb.

We hope they have a higher regard to the invaluable worth of a good name; and we pray that they may venerate its price far above the momentary glitter of silver and gold. That shall live, when wealth shall have lost its l.u.s.tre, and flourish immortal, when gold shall have corroded to dust.

Blasphemy is another unreasonable vice against which the public speaker or writer should raise his voice. And let no one flatter himself because we believe in the universal and unbounded goodness of G.o.d, that a man may go on as he please. So long as a Being of infinite wisdom is enthroned in the heavens and governs the universe, so long he can never fail to measure out to every offence its adequate punishment, and has all the means at his disposal to bring it unavoidably upon the head of every transgressor. He, who flatters himself that he can sin with impunity, is ignorant of the government of his G.o.d, and has never reflected upon human life in all its varied lights and shades. Do you profess to be a Universalist, and yet treat with irreverence the name of HIM who made you, and whom you acknowledge to be a faithful Creator--an indulgent Father? Your professions are nothing. "He that hath this hope in him purifieth himself even as he is pure." That very breath by which he inflates the lungs, can you breathe it back in blasphemies against his holy name, which angels never p.r.o.nounce but with veneration and awe? Choose, O choose a good name, which can only be obtained by choosing a virtuous course of conduct. However lightly you may treat your own station in life, or however much you may disregard the dignity of your nature, yet remember the station you hold, however obscure, is stamped with responsibility. You are surrounded by a generation of youth, among whom are your own children, ready to imitate your example. Do you wish them well! Then guard your heart and life by setting a reasonable value on a good name, and remember you cannot move without touching some string that may vibrate long after your head rests on its cold pillow of earth.

SERMON XIII

"A good name is rather to be chosen than great riches, and loving favor rather than silver and gold." Prov. xxii:1.

In this discourse we shall more fully show why "a good name is rather to be chosen than great riches."

Though wealth is desirable, and in many instances conducive to human happiness, because it puts it in our power to relieve the wants and distresses of our fellow creatures, yet it does not possess the charm to convey unbroken peace or solid joy to any bosom. The value, of anything within the range of human action, is to be estimated by its usefulness in promoting the happiness of man. That, which pours the most numerous and refined enjoyments into the soul, is to be considered of the greatest worth; and that, which has a tendency to bring upon us the most alarming miseries, misfortunes and woes, is of course the most worthless. The one is to be fondly chosen and pursued in proportion to its worth in administering to our enjoyments, and the other is to be avoided in proportion to its unhappy effects in multiplying our sorrows. This being an undeniable fact, the superlative value of a good name, procured by a virtuous course of conduct, appears, at once, to transcend all other considerations: A pure unsullied conscience before heaven is the most permanent bliss that a rational being can enjoy, and is of that enduring nature which no earthly power or misfortune can destroy. It supports us in the hour of adversity and trial; it comforts us in the dark hour of sorrow; it remains unmoved amids the storms of life, and lights up the smile of satisfaction on the lips of the dying.

Nor is this all. It affords us other unruffled streams of unmingled felicity in the common intercourse of life. The approbation of the wise and the good, the confidence and esteem of our friends and a.s.sociates, and the good opinion even of the vicious, are considerations of no ordinary moment. They awaken emotions in the heart of the most pleasing gratification, and open in the soul all the avenues of heaven-born felicity, imparting that peace, which this world can neither give nor take away. But as it respects _wealth_, we would remark, that though it may communicate happiness by enabling us to relieve the wants of our fellow creatures, and afford us many joys in the indulgence of our benevolence, yet it cannot of itself communicate happiness, but virtue can. A wicked and unprincipled man is wretched, though he roll in all the wealth and splendors that earth can give. He feels in his bosom a _burning flame_, that all the streams of wealth can never quench, and a _craving desire_, that nought on earth can gratify. If his "great riches" afford him any enjoyments, yet these are by no means permanent and lasting. The desolating flame may lay them in ruins--the storms on the ocean may sink them in its waves--the famine or blighting mildew may wither them forever, and leave him stript of all his fancied joys. But nothing of this can happen to virtue. That remains forever unharmed amidst the shocks of earth. A good name is, therefore, of inconceivably more value than riches and rather to be chosen than silver and gold.

We are formed for society. G.o.d in beginning said, "it is not good that man should be alone." This being a fact, which all past experience, and the history of our whole race demonstrate, it is, therefore, equally true, that our dearest enjoyments flow from the social affections and from a sincere cultivation of the social intercourse of life. There is, perhaps, not a human being in existence, who would accept of all the wealth of the Indies on the condition that he should not be respected by a single individual on earth. This circ.u.mstance shows us, in noonday light, the superior value of a good name above all the glittering appendages of wealth. Every man is beloved and esteemed in proportion to his goodness and usefulness in the world, particularly by those with whom he a.s.sociate in life. If then to _love and be beloved_ depend on our conduct in the world, and if at the same time, our happiness is derived from the exercise of reciprocal affection, we see the importance of pitching upon that course of life, which alone can secure those solid pleasures resulting from a well spent life.

Too many persons suppose, they can be happy in sin; yes, even in criminal indulgence. But that transgressor was never yet found, who could point to a single wicked act in his life, the remembrance of which ever imparted one solitary gleam of joy to his heart. They may fancy there is happiness in sin; but here is the deception. It is immaterial what some may preach about _the pleasures of sin_, and _the satisfaction the transgressor often takes in a wicked course_, yet all this amounts to nothing so long as the voice of heaven declares, "THERE IS NO PEACE, SAITH MY G.o.d, TO THE WICKED." Infinite wisdom _must know_, and infinite wisdom, _has given_ the decision, and that decision is stamped with immortality, and from it there is no appeal.

If we impress the sinner with the idea that he is not punished and rewarded _here_, but that the whole is to be settled in the future world, then we, in the same proportion, weaken the force of virtue and _strengthen_ the cause of vice. And this is one obvious reason, why men continue in sin, as long as they dare, expecting at some future day to repent and escape _all punishment_. They go on from day to day, and from year to year, with all the thunders of endless and immortal pain sounded in their ears, and even believing it true, yet continue to indulge in sin. Would they run such an awful risk, unless, by a certain course of education, they had been made to believe that there was happiness in transgression? No. If they believed that sin had nought to impart but misery, they would abandon it for its _own sake_; because happiness is the object of all men. They have, therefore, by some means or other, been led to the strange infatuation, that sin possesses some secret charm to communicate that happiness to the soul, for which every bosom throbs. This fancied happiness, they vainly imagine, they can obtain by wallowing in the dark waters of iniquity, be happy _here_, then repent at last, and be happy _hereafter_. As they pa.s.s along in their wretched career, expecting every moment to grasp the fancied pleasure, yet the fond, antic.i.p.ated phantom flies from their embrace and leaves them in the ruin of their joy. Though disappointed again and again, yet firmly believing that there is happiness in sin, they again push on, and thus far attribute their want of success to some miscalculation. Insensible of the nature of sin, blinded and self-deceived, they go on in pursuit of pleasure, while golden dreams of false felicity fire their imaginations, till at last, age places them on the verge of the grave; their object no nearer attained than it was the day they set out, while habit has fixed them in a course, that has yielded them nothing but sorrow and pain, and vanity and vexation of spirit. Stung with remorse, and pierced through with many sorrows, they breathe a repentance, which, the nature of their condition, forces upon them, are perhaps p.r.o.nounced _converted_, and they sink into the darkness of death!

Their names, covered with infamy, are soon blotted from the remembrance of the living!

We observed, a moment ago, that the idea, of holding up a retribution in the future world, weakens the force of virtue, and strengthens the cause of vice. This has, perhaps, been abundantly shown in the arguments already offered as being manifest in the daily conduct of men; yet we will, in a word, bring the subject plainly before you. To persuade a sinner that he is to be punished in the _future_ world for his sins in _this_, is plainly saying that sin has many pleasures and conveniences _here_, and so far as it failed of rendering him his due desert, the balance is to be made up in another state of being.

Because the balance of punishment due him _there_, is to make up the _deficiency_ of punishment, which sin did not pay him here. And certainly, so far as sin did not pay him _here_, he must have been happy in its commission. And the _expectation_, that he should be happy in it _here_, was the _very cause_ that induced him to continue in transgression, with the expectation of repenting and escaping punishment _hereafter_. Thus he flattered himself, that he could sin with impunity, and escape its punishment in this world and the world to come.

And to satisfy a man that he is to be rewarded in the _future_ world for his righteousness in _this_ but persuading him, that virtue is attended with misery, and that so far as it failed to reward _here_, the balance is to be made up _hereafter_. Because the balance of happiness due to him _there_, is to make up the deficiency of happiness which virtue did not pay him _here_. And so far as virtue did not pay him here, must have been miserable in its practice. And the impression that sin is productive of many enjoyments, and that righteousness is attended with misery, has a tendency to make him choose the _former_ and reject the _latter_, and trust to a future repentance.

We often hear it proclaimed by those, who profess to be the guardians of the public morals, that the righteous have a hard course in warring against the corruptions of their heart, in the service of G.o.d, while the sinner goes on unconcerned and easy in the pleasures of sin. In doing this they defeat the very object, they are striving to obtain, which is the _conversion_ of the sinner. These very impressions are one obvious reason why so many continue in sin and reject the path of righteousness and peace, which alone conducts to a good name, that is of more worth than great riches, and more durable than silver and gold.

As then there is no happiness in vice, as all its allurements are deceptive and vain, how important that we should shun it, and pursue that bright path of virtue and peace, which will lead to the invaluable possession of a good name. Engaging in the cultivation of all the better affections of the heart, we shall by habit so refine our natures, that "loving favor" will take entire possession of our minds, and mould them into the spotless image of heaven. _This_ loving favor is rather to be chosen than silver and gold, for these will corrupt, and at last crumble into dust, while _this_ shall survive the ruins of death, and flourish in those peaceful realms, where our felicity will be unbroken and perpetual.

Flatter not yourselves with the vain hope, that there is one solitary thrill of joy in the indulgence of sin. He, who indulges in dissipation and vice--he, who slanders his neighbor, who wrongs his fellow men, or even utters one oath against the unsullied name of his Maker, is a most profound unbeliever in the sentiment we proclaim. He, who possesses a hope so full of immortality as to believe, that G.o.d will finally save from sin, and bless him and all his fellow men, will cleanse his hands and wash them in innocency. Tell me not that you are a Universalist, when the very oceans of G.o.d's goodness do not affect your heart, nor lead you to repentance. He, who is satisfied that there is no happiness in sin, will abandon it. He, who deliberately pursues a vicious course, expects to find happiness in it; and it is impossible that he believes in G.o.d's _universal grace_. It is absolutely impossible in the very nature of things, that he can be a UNIVERSALIST. A salvation from sin is the doctrine of the Bible, and holiness itself heaven. He, who believes such a salvation to be happifying, will abandon sin, as the enemy of his peace, and seek righteousness, which alone can afford him tranquillity. Jesus says, the kingdom of heaven is righteousness and peace. If you wish to satisfy men that you _really_ desire the whole human family to meet in heaven, then show your sincerity by being righteous yourself.

A sincere Universalist believes sin to be the cause of many mental woes that darken the world, and the princ.i.p.al cause of the greater proportion of sufferings that fall to the lot of man. He believes that a virtuous course of conduct, guided by the burning lamp of revelation, leads to those joys that time cannot sully, nor the hand of death extinguish. A conviction of this truth leads him to hate sin, to forsake its dark dominions, and enter those fields of felicity, where the brilliant beams of virtue shed a cloudless day. Here he walks and enjoys an antepast of heaven. Its paths are the paths of peace. All its ways are pleasantness and delight. Its crystal streams are pure and sweet; its breezes healthful and its fruits delicious. He believes G.o.d to be the father of his creatures--that he governs the world in wisdom and mercy--that he created with a benevolent intention, and that he is not disappointed in the workmans.h.i.+p of his hand, but presides over just such a world as he designed it should be.