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In reflecting on the foregoing remarks we can hardly fail to notice the daring presumption, and arrogant impiety, to which sin prompts and conducts its votaries.

The conduct of the adversary, in opposing and contradicting the God of heaven, shows to what heights of audacious insult and bold effrontery sin will carry those in whom it reigns. The subject also, in the view which we have taken of it, helps us to discover the ground on which infidels in the word of God, and opposers of his truth and government, rest their hopes of deliverance from future evil. By infidels, we do not here intend merely deists, those who wholly reject the authority of divine revelation, but a certain class of unbelievers who reject only a part, and deny what does not accord with their wishes and hopes. Of this class are those, who subscribe to the doctrine promulgated by the enemy of God and man, and who hold, that there will be either no infliction of evil upon the impenitent, or such as will not amount to that idea of death which we have given above.

Precarious and fallacious is the basis of their hopes. They have no better, nor a more ancient, support for their opinion than the declaration of the arch-deceiver; and this declaration confronting the most positive assurance of Him whose word is truth. Should it be said, that the promise of God, afterwards made, that the seed of the woman should bruise the serpent's head, is the foundation of such comforting hope with the wicked; then it will appear, that this promise is only a repetition of what had before been advanced by the enemy of all good; and so a confirmation, or, as it were, a second declaration of the doctrine taught by the serpent in his temptation previous to the fall of man. On this ground we must look back to the father of lies as the inventor and first propagator of this sentiment. In this view, that promise of God to our first parents, which is an epitome of the whole gospel, becomes synonymous with the tempter's denial of his truth. This construction, not only admits the strange idea, that God seconded and confirmed what his adversary had advanced in opposition to him; but it exhibits him in the preposterous condition of one contradicting and opposing himself. It is not, I think, an uncharitable, but a fair and an equitable suggestion, grounded on a scriptural view of the case, that the doctrine of universal and promiscuous salvation radically springs from the first error broached in the garden of Eden, and, with serpentine adroitness, infused into the mind of our too credulous mother Eve. Those modifications of this doctrine, which to save appearances, and make it more plausibly consonant with the representations of scripture, admit of a partial and temporary punishment are, but in effect, the the same, and originate from the same source. They do not rest on the authority of God's word, but on the contradictory assertion of his adversary. Though many things are said favourable to the plan of redeeming mercy, showing that God has designs of love towards our apostate race, and that he intends to effect the recovery of some, even of a vast multitude, so as to magnify the riches of his grace, yet it is no where affirmed, definitively, that he hath determined to save all.

When it is said, "God so loved the world that he gave his only begotten Son," it is not added that the world through him might be saved, but that "whosoever believeth on him should not perish but have eternal life." And it is expressly affirmed, in opposition to the sentiments of unbelievers and universalists, " he that believeth not, shall be damned." Again, the Saviour declares, " If ye believe not that I am he, ye shall die in your sins." We read also of some who shall be cast into hell fire; into the lake which burneth with fire and brimstone; and into the fire which shall never be quenched. Also of some who shall go away into everlasting punishment; who shall be tormented for ever and ever; and who shall be punished with everlasting destruction, &c. These expressions seem not to accord with the idea of an indiscriminate and universal salvation; but they rather coincide with the original declaration of God, when he uttered the first minatory sentence which ever proceeded from his holy lips; and, they stand in opposition to that false, that pernicious, that enchanting, but that deadly sentiment promulgated by the seducing serpent. We should, then, examine well before we listen to the alluring temptation of the adversary, and swallow the sweet, but poisonous bait of unbelief. There is no better authority on which to rest our hopes of salvation, while in our sins, than the word of an unprincipled and God-defying rebel. On such authority we should not rely in the most indifferent worldly concern; but to prove the most unimportant declaration which affected our temporal interest, we should require better testimony.

When considering the character of the Being denouncing a curse, and the character of him who demurs to the declaration, and denies the assertion; when considering also the case to be so circumstanced, as to admit no rational ground of hesitation, can it be less than madness to break over all the established rules of evidence, and to believe in opposition to the most direct, abundant, and unequivocal testimony? Shall we run away from the truth, and hunt up excuses for hiding ourselves from the presence of the Lord God, among the trees of deception? If so, the voice of the Lord God will reach our vain retreat, and summon us from our refuge of lies. The question is, and a very solemn and interesting question, whether we will believe God or the serpent? whether we will hearken to the voice of truth, or bow to the sceptre of falsehood? or whether we will obey the wholesome counsel of heaven, or impetuously croud on in the road to hell? If we have no better plea to make than this, " the serpent beguiled me," we have need to be in the utmost solicitude about the issue. It is, indeed, time to consider of this matter. To trifle or delay, is both hazardous and criminal. We are all equally concerned. I have no interest to promote by pleading the cause of error; and I would not for a world misguide any in this momentous affair. Sooner or later we must decide whether God is to be believed, or the welfare of our souls put to the hazard of having substantiated the denial of his truth.

If any imagine he will save them in their sins, they are on untenable ground. Their arrival at heaven depends on being washed in the laver of regeneration, and being under " the renewing of the Holy Ghost." The only passage to that world of blessedness is " through sanctification of the Spirit and belief of the truth." It is an everlasting and glorious truth, that "grace reigns through righteousness, unto eternal life by Jesus Christ our Lord." If universalists will prove, that this is the genuine operation in every case; and that all are thus made holy and righteous, we will hold no further controversy with them. But till they rid heaven of unholy beings, and bar the regions of the blessed against impenitent and ungodly souls, we must oppose their sentiments, we must reject their system. While we dissent from their doctrine as opening wide the floodgates of impiety, and tearing down the barriers between sin and holiness, we rejoice in the freeness and richness of divine grace. We feel authorized with the utmost sincerity and earnestness to offer salvation to all. While the voice from heaven proclaims, " ye shall surely die," and the language from hell declares " ye shall not surely die;" we reach forth, in this mighty conflict of opinion and assertion, the tenders of divine mercy in that copious and enrapturing invitation of the Saviour: " Come unto me all ye that labour and are heavy laden, and I will give you

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OF ANGELS. No. II.

We shall add one passage of scripture more to show, that it is probable that angels have the superintendence of nations and empires. It is the following: "And I turned, and lift up mine eyes, and looked, and behold, there came four chariots out from between two mountains: and the mountains were mountains of brass. In the first chariot were red horses; and in the second chariot black horses; and in the third chariot white horses; and in the fourth chariot grisled and bay horses. Then I answered, and said unto the angel that talked with me, What are these my lord? And the angel answered, and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth. The black horses which are therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country. And the bay went forth, and sought to go, that they might walk to and fro through the earth; and he said, Get ye hence, walk to and fro through the earth. So they walked to and fro through the earth." Zech. vi. 1-7. Grotius supposes, that the four chariots drawn by different coloured horses, in this highly figurative passage, denote the Babylonian, the Persian, the Grecian, and the Roman empires, and that by "the four spirits of the heavens" we are to understand the four angels of God who presided over them. Other commentators think, that the whole passage is merely an emblematic representation of the agency of angels in the administration of Providence.

Families as well as nations are put under the protection of angels. Through their care, families remain in safety. This was "the hedge" which secured Job's children and substance, while they remained in prosperity. "The angel of the Lord encampeth round about them that fear him, and delivereth them." In various ways, unknown to us, they promote our welfare.

Angels frequent worshipping assemblies. The apostle Paul exhorts the Corinthians to be decent in their conduct, in public assemblies, " because of the angels," whose presence ought to inspire respectful attention. Solomon recommends similar conduct from the same principle: "Keep thy feet, when thou goest to the house of God; neither say thou before the Angel that it was an error." Angels, it appears, take great notice of worshipping assemblies, and though "the eyes of the Lord are in every place beholding the evil and the good," yet it may be the employment of angels to report in the court of heaven the behaviour, both good and bad, of those who compose the worshipping assemblies which they visit.

Individuals have been attended by these invisible guardians. "It is his Angel," exclaimed the apostles, when assured that Peter was at the door, whom they believed to be in close confinement. "The angel who redeemed me from all evil," said Jacob, with his hands placed on the heads of Joseph's sons, " bless the lads." When Elisha was exposed to his enemies, his servant became very uneasy, until, in answer to the prophet's prayer, his eyes were opened, and he discovered the mountain where they stood, filled with horses of fire, and chariots of fire. Angels, no doubt, assumed that appearance, for the protection of his master. "Despise not little children," was our Lord's command; " for I say unto you, that in heaven their angels do always behold the face of my father which is in heaven." Infants and children are put under the charge of angels, who cheerfully execute that charge with the most vigilant attention.* Angels conveyed Lazarus at his death to Abraham's bosom. They are indeed " ministering spirits sent forth to minister to the heirs of salvation." The only question is, whether each individual has a particular attendant angel. It is most likely that angels relieve one another, in this service, and at intervals return to heaven, to give an account of their respective charges. Socrates, heathen as he was, believed himself attended by a guardian spirit, to whose suggestions and care he expressed great obligations. The same belief, indeed, was common to many eminent persons among the pagan nations. The justice of this opinion will receive much confirmation, by a careful perusal of the Holy Scriptures.

Angels appear to be the principal agents whom God is pleased to employ in the administration of his providence. They drove Adam out of Paradise, as has already been hinted, and guarded the entrance to the tree of life; they destroyed the first-born in Egypt, and the numerous army of Sennacherib; they smote the Jews, in David's day, with pestilence, and Herod, in the apostles' days, with an incurable disease; they attended God when he gave his law to Israel, and probably produced the sounds and appearances, which impressed consternation and terror upon every mind; they protected Daniel in the den of lions, and opened the doors of the prison in which the apostles of our Lord were con

* Reflection by a Parent on the death of his Child.
Some messenger of God my door has pass'd'
From earth returning, saw the beauteous flow'r,
Transported, gather'd it, and in his hand
Bore it to heaven, rejoicing.

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