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if he improve them, will not be rewarded, because he had "five talents," but because he will "have gained other five talents beside them." Thus, equal justice will be administered, in the day of judgement; and the groundless plea of the "slothful servant," that his "Lord was an hard man, reaping where he had not sown, and gathering where he had not strewed," will be forever cut off.

These facts then taken into the account, the diversity, which appears in the circumstances of nations and individuals, furnishes no evidence that "God's ways are 66 not equal"—or that “the

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Judge of all the earth will" not "do right."

III. The unequal distribution of rewards and punishments in the present life. Virtue is often oppressed and afflicted, while vice is exalted. Hence it is urged that men are not rewarded according to their works :—that there is no such distinction made, between the circumstances of the righteous and the wicked, as is necessary to afford evidence of God's love of holiness, and his hatred of sin. The simple fact, (a fact so clear that I need not here attempt to prove it) that the present, is a state of probation, and discipline, and not a state af retribution, relieves this subject of its difficulties and fully meets the objection. It is our final and eternal state which gives character to our existence, as happy or miserable,the present, only having any degree of importance, as it stands related to, and exerts an influence upon, that state which is interminable and unchangeable. Hence it is altogether futile, to attempt to judge of the character of the Divine administration, from the present aspect of things. The gospel, by "bringing life and immortality to light," has furnished us with ample means for the understanding of this subject. Guided by its divine light, we are enabled to see a day of retribution, when "the ungodly who prosper in the world-shall be cast down as in a moment," and God's afflicted people, shall "lift up their heads, knowing that their redemption is come." Then will the eternal Judge fully visit the wickedness of the wicked upon him, roll away the reproach from his servants, and vindicate his own honor. "Clouds and darkness are round about him " now, but then, it will fully appear, to an assembled universe, that "justice and judgement are the habitation of his throne." It will then clearly appear, how "foolish are we and ignorant" in arraigning the Sovereign of the universe, before the bar of unenlightened reason, and in judgeing from present appearances of the character of that grand scheme, which as yet, is but in part carried into effect.

IV. The ground upon which the salvation of the sinner is predicated, that of mere grace, is objected to as too humiliating, and even as degrading to our nature.

But, we ask, is the salvation of a sinner feasible upon any other ground? Is original inherent righteousness required, as the

ground of acceptance with God?-this the sinner has lost, and cannot, by his own native energies, recover. Is an adequate satisfaction to Divine justice, for past offences, required? this, he can never render. The pretence sometimes made, that repentance renders such satisfaction being altogether idle and absurd. Is he put upon the terms of perfectly keeping the daw? even if this would make amends for past offences, (which by the by it would not) in his lapsed state, the thing is impossible. What then can be done! Where is the guilty sinner's remedy ?-Ah! it is grace. Boundless grace, through the grand atonement! All other remedies which have been proposed by men, but aggravate his disease.

But point the trembling penitent, to "the Lamb of God which taketh away the sin of the world :" Show him how the justice. and goodness of God harmonize in the work of human redemption: how "God may be just and yet the justifier of him that believeth in Jesus"-that it is to him that worketh not, but believeth on him that justifieth the ungodly, that his faith is counted for righteousness:" that it is by grace, without the works of the law; that a man is justified." And with what eagerness does he grasp the precious truth, and how soon does he receive "beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness." This system does indeed humble human pride, and bring the sinner into the dust, and this is the very thing called for by the emergencies of the case. There is in this gracious economy, a perfect adaptation to the condition and wants of the sinner, which shows it to be founded in moral fitness, and to have been devised by eternal wisdom.

V. Those terms and requirements of the gospel, which make it necessary for the sinner to pass through the sorrows of repentance, and a course of mortification, are objected to as unsuitable, unnecessary and severe; as, by these means, no atonement is made for past sin, nor the Divine Being made more placable.

All our repentance and humiliation, can indeed make no change in the disposition of the Deity, or make an adequate satisfaction for sin but they fix in the mind of the sinner a just sense of the turpitude of sin. The sinner's reformation is one grand end of the gospel scheme. And can the human mind conceive of a more rational method of effecting this, than by giving him, in some measure a taste of the bitterness of sin? Indeed, it is most clear, that until a sense of his moral deformity is impressed upon his heart,—until "the exceeding sinfulness of sin," until "the fears of death encompass him and the pains of Hell get hold of him," and he feels in truth, "that it is a fearful thing to fall into the hands of the living God," he will most certainly continue to "roll sin as a sweet morsel under his tongue," and to foster the evils of his heart. The feelings of remorse, will indeed disturb the sinners worldly

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tranquility, and powerfully excite his fears, but this fact instead of being in any wise against the principle contended for, is much in its favor, for any process, through which he might be carried, without these results, though it would better accord with the inclinations of the depraved heart, would come infinitely short of the grand object in view, his salvation from sin.

Add to these considerations, that we are supplied with every necessary help in this work. We are not chained down by an invincible moral inability, which never can give way, but at the instance of "distinguishing grace and electing love," so that it is impossible for the sinner to comply with these terms, until he is "effectually called," and none will be so called "but the elect only." No did we suppose this to be the fact, we should give up the contest, and yield the grounds to the objector without delay : but, though we find this in creeds and confessions we do not find it in the law and the testimony."

VI. The holiness of the Divine law, is objected to by the sinner. In the holiness of the law, lies its great excellency. This quality furnishes evidence that it is the proper standard of moral rectitude. It cuts off the sinner from all hope of salvation in his sin, this itself proves it "just and good." Suppose for instance the law were such as the sinner would choose to have it, destitute of moral purity. Would it not be a mere shadow without substance? May I not indeed go farther and say, that it would be a mere system of license, and would consequently be an instrument of extending, instead of checking, licentiousness, and every species of moral disorder.

God is unchangeably holy :-and as man was made for the enjoyment of union with him, the Divine law requires, universal holiness, as the necessary qualification for happiness in that state.For, rational natures cannot be happy in union with each other, without an assimilation of moral principles, feelings, and tendencies. How then is the sinner to be happy, altogether unlike God, having no sense of the beauties of his character, no relish for the enjoyments of his kingdom, and being utterly opposed to him,in intimate union with him,-in his immediate presence surrounded by his glory? Is not the supposition the height of absurdity? Would not the sinner rather wish to flee from God, and hide himself from the splendor of his throne, and seek his place among kindred spirits in Hell, than take up his abode in Heaven? And if so, is it not one of the greatest excellencies of the christian scheme, that it requires and makes provision for the attainment of holiness? Certainly it is-were it not for this, it would effect absolutely nothing for poor man. Leave him unholy, and there is no remedy for him. There is for him, nothing, but "a certain fearful looking for of judgement, and of fiery indignation, which shall

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devour the adversary.' This is indeed a fearful truth to the man who is in love with his sins, and determined not to give them up. His prospects are dark and gloomy. "If he turn not," he will find to his sorrow, the door of Heaven forever barred against him, and his soul fitted for the "undying worm and the fire that never shall be quenched."

VII. The discipline of the gospel is objected to as too strict. The gospel requires that we should abstain from all evil of every kind, however agreeable to our inclinations; and that we "take up the cross and deny ourselves," that we "forsake the vain pomp and glory of the world, and all covetous desirer, so as not to be lead by them, and that we lead a godly righteous and holy life.”— That we be prompt, ardent, persevering, and uniform in attendance` upon the ordinances of God's house. That we conquer ourselves,

"bringing every thought into captivity to the obedience of Christ, and we set our face against the whole world!—And these requirements are universal in their application, and imperious in their demands.

They are not a mere form which will yield to circumstances, and bend to the corrupt inclinations of man: but they are altogether inflexible and hold upon us with an unyielding grasp.

And what is there in all this that is really objectionable? Is there any thing hard to a well conditioned mind? No to such this "yoke is easy and this burden light." The way is none too narrow, the gate is none too straight, the standard of christian excellence none too elevated. He acknowledges that "the commandment is just and good,' " and he considers it, his meat and drink, his happiness, his honor, and his "crown of rejoicing" to be found therein. He sees that this holy discipline is calculated to conquer the waywardness of his nature, and restore him to his original dignity. To superinduce habits, such as are essential to the great ends of his being, the glory of the creator and his own highest happiness. He sees in it embodied, "whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report," in fact every thing to admire and esteem. "Wherein then has the Lord wearied us ?"

VIII. Lastly: It is objected, that the administration which consigns the sinner to eternal punishment, is equally opposed to justice and goodness. To justice, as there is no proper proportion between the punishment and the offence. And to goodness, as the punishment does not contemplate the reformation and happiness of the subject.

To this we answer.

FIRST. In relation to the alleged disproportion between the punishment and the crimes, of the finally impenitent, we are

entitled to demand of the objector that he makes such disproportion appear.

And is he prepared for the herculean task? Has he fully comprehended the malignity of sin, and all its tremendous bearings ? Is he qualified to determine its magnitude and measure? Has he penetrated all its mysteries and fathomed all its depths? If he is not prepared to answer these interrogations in the affirmative, we wish to understand how he has arrived at the knowledge of the fact, that there is no proper proportion between the sins of the finally impenitent and eternal misery? But does he derive his evidence from Divine revelation? We ask where it is to be found. We have never seen it, but as we read the scriptures, every thing there is against him. Let the candid enquirer duly consider the following particulars upon this momentous subject, and then see what conclusions he will arrive at.

1. Consider, as far as possible, guided by the light of Divine revelation, the turpitude of sin. How malignant : how abhorrent to the Divine nature; how black with native baseness; how deeply criminal!—

2. That it outrages all the Divine attributes: it impugns the holiness, justice, goodness, wisdom, and truth of God. It is a blow levelled at Jehovah himself, and all it wants is omnipotence to bring him down from the throne of his holiness!

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3. It is subversive of the great ends of the Divine government, the glory of the Creator and the happiness of his intelligent creatures. Unrestrained sin would break down the government of God, and lay waste moral order and happiness throughout the whole universe! The Divine glory would be defiled in the dust, and the true dignity and happiness of all the intelligent creation completely shipwrecked!!

4. Contemplate the extent of the obligations which sin violates. Obligations which arise out of our relation to God as his creatures and the subjects of his government, out of the care he exercises. over us, and the provision he makes for us, and especially the grace he has bestowed upon us, in and through Christ Jesus. consider that sin is a violation of these infinite obligations!

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5. Contemplate the amount of good that sin contemns. sider the treasures of the kingdom of God's grace, and the kingdom of his glory. How vast, how profound, how overwhelmning the thought!

"Eye hath not seen, nor ear heard, neither hath it entered the heart of man to conceive, what God hath prepared for those who wait for him." In this state of ignorance the human mind cannot apprehend, the "depths of the riches "of the future inheritance of God's redeemed. And sin is contempt of these infinite and inestimable blessings !!!

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