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pected their attention. Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

With this brief explication of the text, I propose to establish the truth of the following proposition:

SOME OF OUR RACE WILL ACTUALLY SUFFER ETERNAL PUNISHMENT.

Before entering upon our argument, however, permit me to bespeak your attention to the importance of the subject, and to the propriety of a full and thorough investigation. The doctrine of punishment suited to the demerit of crime, lies at the foundation of all government, by law. The moral rectitude of such government, depends upon the proper apportionment of penalties, and an impartial administration; but its power depends upon the degree of certainty with which the penalty is seen to follow the infraction of the law. The principal reason why human laws are so ineffectual, is not found in any essential injustice in their requisi tions, nor in the want of appropriate penalties. They are feeble in their operation, chiefly because they are not administered by a power, which renders the penalty unavoidably sure. Thus you will find under every administration, in proportion as the hope of impunity is indulged, in the same proportion is the power of the law diminished.

A man could not be induced by any motive to murder one of his fellow-beings, if he believed at the time, that his own life would certainly be sacrificed in the process of a righteous retribution. In the commission of such a crime, the offender either expects to escape the penalty altogether, or the influence of passion has weak

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ened the present conviction of its unavoidableness. A man would scarcely wrong his neighbour out of a shilling, if he were sure that instea of gaining any thing by it, he should lose precisely the same amount himself. Nor would he pluck out the eye of his fellow, if he knew with absolute certainty, and had a present full conviction of the fact, that he should lose his own as a consequence.

Indeed, it is not more sure that Haman would not have erected a gallows for Mordecai, with the certain knowledge that he should be hung upon it himself, than it is that no man would violate a law, with the full conviction that, to use a Scripture expression, his mischief should 'return upon his own head, and his violent dealing should come down upon his own pate---that is, that in every sin which he should commit, he should bring the very evil which he intended against others upon himself.

It will be seen from these statements, that the doctrine of future punishment lies at the very foundation of the Divine government. It is the perfection of this government that absolute certainty characterizes all its operations; and we think we shall be able to show that there is nothing in it to encourage the hope of impunity; nothing to mitigate the doom of transgressors, The penalty of the law of God is weighty as his eternal curse, and sure as his ability to inflict it.

Nothing is wanting then, to render this government effectual, but a full practical conviction of the unavoidableness of its threatenings against transgressors. On this account, we deem it a matter of the last importance, that the subject which we have proposed should receive an ample discussion. This is deemed the more

important, because there is a numerous class of people who hold the doctrine of Universal Salvation, and we wish to lead them to a careful revision of the subject. We are aware at it is common to represent this class of persons as beyond the reach of the Gospel; as so attached to their peculiar doctrines, that all reasoning with them will be vain. With this sentiment however, I cannot agree. If they be treated with kindness, and if sound argument be presented, we may rationally expect that they will be induced to review the subject, and decide the question with some degree of candor and impartiality. But though it be our direct object to disprove the doctrine of Universal Salvation, yet these Lectures are not entered upon solely, nor chiefly for the sake of that class of people. There are multitudes who feel powerfully inclined to reject a doctrine of such overwhelming import as that of future and eternal punishment; and many more still, who admit the doctrine, but who do not possess a strong practical conviction of its reality. /

Now as we have said with respect to human laws, that their power depends upon the certainty with which the penalty is seen to follow transgression, so we say that the effect of the doctrine of future punishment, depends upon the certainty with which it is seen to be coming upon every unreconciled sinner. Our object therefore is not merely to establish your minds in the speculative notion that some men will be eternally miserable; we would rather present such an array of evidence, as shall set the mind at rest not only, but which shall also create a deep and abiding conviction of the truth of the doctrine. Such a conviction, you perceive, must

at once clothe the divine law with omnipotence. and impress upon the heart the necessity of fleeing to the Lord Jesus Christ, for pardon and salvation.

With these views, I feel myself more than justified, in entering upon a somewhat extensive investigation. The whole course will be comprised in six Lectures. The subject of each, I will first lay before you, that you may understand, in the commencement, the outline of my plan.

I. The first will embrace direct arguments for the doctrine of future and eternal punishment, drawn from four classes of scripture quotations.

II. The second will contain a refutation of the principal arguments offered in favor of the doctrine of Universal Salvation.

III. The third will be a single argument, drawn from the providences of God, towards the righteous and the wicked.

IV. The fourth will be an argument, drawn from a comparison of the practical influence of the two systems, which respectively embrace and reject the doctrine of future and eternal punishment.

V. The fifth will be a vindication of the justice of God, in the eternal punishment of the wicked.

VI. The sixth will be a conclusion, embracing a summary view of the whole argument, and an application of the doctrine.

Your attention is invited this evening, to direct reasonings drawn from the scriptures.

I. Our first source of argument, is the promises of the Gospel. These promises are peculiar in two respects; they refer to a peculiar kind of blessings, and to a very peculiar character.

Let me then invite your special attention to the blessings promised in the Gospel.

The peculiar and distinguished blessings, promised in the Gospel, comprise a deliverance from all sin, and the bestowment of eternal happiness.

I wish this point to be clearly settled in your minds, before we proceed to another step.

For this purpose let us contemplate that class of texts, which bring to view the nature of the gospel promises.

John says to his christian brethren, when speaking of Christ, we shall be like him, for we shall see him as he is. Our Saviour says, with respect to those who overcome, they shall walk with me in white, for they are worthy. The redeemed are represented as before the throne of God, and serving him day and night---that is, constantly---in his temple. In anticipation of this entire freedom from sin, John uttered the following remarkable ascription of praise to the Saviour; unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God, and his Father, to him be glory and dominion, forever and ever. To show the absolute purity of heaven, it is also said in the revelation, there shall in no wise enter into the heavenly Jerusalem, any thing that defileth, neither whatsoever worketh an abomination, or maketh a lie; but they which are written in the lamb's book of life. These quotations are sufficient to bring before your minds the fact, that one of the grand objects of the Divine promises, is a deliverance from all sin.

The other peculiar blessing, included under the promises of the Gospel is eternal happiness. Observe here, that we do not deny that there

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