vocates of Universalism, has given the following definition of the Divine Justice.

"Justice is that perfection of God, by which he endeavors continually to make all'intelligences just.

On this definition there is a popular argument raised in favor of Universal Salvation. It is said "that the justice of God requires all men to do justly, love mercy, and walk humblythe justice of God seeks to render all men just, and God will accomplish his purposes; therefore all men will ultimately be reduced to subjection to God, and so will be saved." But let us examine this definition of justice.

"Justice is that perfection of God by which he endeavors continually to make all intelligences just."

If this be correct, then mercy is not that perfection of God by which he shows mercy to the miserable, but the perfection by which he endeavors to make others show mercy to the miserable. If justice in God, is an effort to make others just, then a just man, is one who endeavors to make others just--and a just judge, is one who simply endeavors to make others just. On this definition, a judge, who wrongs every man who is brought before him, if he only endeavors to make others just, is a just judge. The truth is, the exercise of justice has respect to our treatment of others, in regard to their rights, and not to an endeavor to lead to the exercise of justice.

This definition is sometimes varied or given

ments, than that of having compressed the views of a tedious, though valuable polemical book, into a small compass, and, of having thrown it into the more invi ting form of a popular lerture.

up, and the doctrine of Universal Salvation is argued on the ground that all punishment is merely disciplinary-that is, that it is of the nature of a chastisement intended to lead the subject to repentance. The ground assumed by Universalist writers and preachers on this topic is, that the law requires no other punishment: and that it would be cruel and unjust, to punish men in any other sense than in that of a kind father chastising his child, for the simple purpose of reclaiming it from wrong. I might here state arguments to this effect, from various writers, but it is probably known by most of you as one of the strong grounds on which the doctrine of Universal Salvation is defended.

In answering this argument, I beg that all other branches of the subject may be kept out of view. My object in this place, is only to show that justice requires something more than a mere discipline, intended for the good of the offender.

1. If justice requires just such a punishment as will answer the ends of salutary chastisement, and no more, then such chastisement is the utmost curse of the divine law. It would be cruel and unjust, to inflict any farther suffering. Then, all those passages of scripture, which threaten a curse, and which speak of deliverance from the curse of the law, must be understood as speaking of chastisement merely. But if all punishment is inflicted for this end, and if this be its tendency, then punishment is not on the whole, a real evil. For let it be kept in mind, that it is alleged in this argument, that all the punishment ever inflicted on the sinner is necessary to his greatest happiness-to his eternal well-being. This, we say, is plainly no

eurse at all to the subject. It is just such a portion as he, if he understood his own interest, would choose for himself. Thus all the threatenings of God's word, amount simply to thisif you sin thus and so, then you shall be put under the best possible means to reclaim and render you happy. If you trample upon the Divine authority, and transgress the divine law, that authority and that law doom you to the best means to restore you to happiness. If you raise your arm in rebellion against Omnipotence, that Omnipotence shall immediately exert itself in the wisest possible manner to render you happy. Now I appeal to every man who is acquainted with propriety of language, to determine whether such a threatening be a curse or a blessing. From the fact therefore, that the divine law pronounces a curse, taken in connexion with the fact that salutary chastisement is not a curse, it is clear that something more than disciplinary punishment is required by strict justice.

2. It is manifest to all that are in the least acquainted with divine revelation, that salvation is every where spoken of in the Scriptures as resulting from the grace of God-from his special and infinite goodness. But there is plainly no grace, or singular goodness in saving one from farther punishment, after he has suffered all that which the law demands. If justice requires only such a chastisement as leads the offender to repentance, then, when that end is attained, God himself cannot inflict any further punishment without manifest injustice; and is there any special goodness to the sinner in simply refusing to treat him with injustice? He has answered the demands of the law: he has

satisfied the justice of God: he must be delivered from farther punishment, or else he is oppressed and treated with cruelty. But is this the doctrine of the bible? Do all its promises

of mercy and grace amount only to an assurance that God will not treat his creatures with injustice? If salutary chastisement be all the punishment due to sin, the offender, after enduring this chastisement, cannot ask for deliverance and salvation as a favor, without degrading himself. If you were sentenced to a three months' confinement in the county jail, you would not, after your term of imprisonment had expired, come to the keeper and beg your release as a special favor. He has no more right to keep you there another hour, than he has to seize an innocent citizen in the street, and to forcibly thrust him into the same gloomy dwelling. You would demand your release, and if it were not granted, the keeper would become the criminal, and deserve to be put in your place.

3. The scriptures teach that sinners are forgiven; but if they suffer the very punishment } which the law requires, forgiveness is plainly impossible. Forgiveness implies that the sinner forgiven is not punished in his own person according to law and justice. But who would think of telling a man who had just suffered for crime the full sentence of the law, that he was now forgiven? This would be adding insult to the rigor of justice.

4. Christ is abundantly represented in the scriptures as delivering men from the curse of the law. But the argument wich I am now opposing, maintains that all will be saved, not by Christ, but, by enduring the full curse of the

law. Here observe, I do not deny that Universalists maintain the doctrine of the final salvation of all men through Christ, but they do not maintain that method of salvation in this argument. The argument which I am now opposing, asserts that all men will be saved, because the curse of the law is only so much punishment as will answer the purpose of a salutary discipline, and lead the soul to repentance.--Now how can Christ be said to deliver from this curse? Does he deliver men from a salutary discipline? that is declared to be the only curse of the law, and the ground on which the final salvation of all men is contended for. Does Christ, indeed deliver men from the very means which God is using to bring them to repentance? Do men need any deliverance from the ineans of repentance?

5. That the law threatens a much severer punishment than any mere salutary discipline is evident also from the very terms used. The wicked are said to be accursed---cursed with a curse---cursed children, &c. and God is represented as inflicting upon them wrath, fiery indignation--wrath without mixture-an anathema; and all the curses of the law. Can any sober man imagine that these terms are used for fatherly correction? Would it be proper to call the wise and wholesome discipline of parents a curse, and fiery indignation, and wrath without mixture? Do any of you ever use such terms in setting forth the discipline which you are compelled to resort to in your families? Did you ever think of saying to your friends; 'Very difficult and trying duties have devolved upon me of late; I have been under the necessity of cursing my eldest son, and pouring out