THE NATURE AND REASONABLENESS OF DEVOTION. Psalms c. 3, 4, 5.-Know ye that the Lord he is God; it is he that hath made us, and not we our- selves; we are his people, and the sheep of his pasture. Enter into his gates with thanksgiving, and into his courts with praise; be thankful unto him, and bless his name. Jer. v. 30, 31.-A wonderful and horrible thing is committed in the land; the prophets prophesy falsely, and the priests bear rule by their means; SALVATION OF ALL A DOCTRINE OF REPROACH. 1 Tim iv. 10. For therefore we both labour and suffer reproach, because we trust in the living God, SERMON I. "IT IS APPOINTED UNTO MAN ONCE TO DIE, BUT AFTER THIS THE JUDGMENT." DELIVERED IN BOSTON ON THE SECOND SABBATH IN FEB. 1818. HEB. IX. 27, 28 "And as it is appointed unto men once to die, but after this the judg ment; so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time, without sin unto salvation." BEING Sensible that the common opinion entertained of this portion of divine truth, is in a very important sense different from what I am fully persuaded the Apostle designed to communicate, it seems reasonable that the hearer should be advertised of this circumstance in the introduction of the subject. If the audience should pass the time of the introduction with minds directed to, and possessed of the general opinion of a day of Judgment in a future state, which is the subject to which our text is applied, by almost universal consent, it might be difficult for the hearer to undergo so great a transition at once, as would be required, in order to gain a clear view of the true sense of the passage under consideration. In order, therefore, that the candid inquirer after truth, should not be too much embarrassed with traditional notions on this subject, it is thought expedient to bring the general opinion of the text first into view, and expose its improprieties, so that the mind, being satisfied, in some degree at least, of the error of the commonly received opinion, may be the more easily conducted to the right sense of the text. This part of duty is always attended with some unpleasant sensations to the labourer. He feels the necessity of approaching this work with caution. In performing this, he well knows that there is danger of wounding those who are involved in the error to be corrected, and the delicate ear which shrinks from the language of controversy. But notwithstanding all difficulties, necessary labour must be done and done faithfully. An architect whom you might see fit to employ to repair your house, might, on due examination, find that the labour and expense of repairing would be surely lost, for want of soundness in the foundation; and however disagreeable it might be to you to hear it, or to him to declare it, yet it would be most consistent with your interest and his duty. But it is hard to give up the ancient, the venerable, though decayed building. The habitations of our fathers hold our fond hearts with a sort of charm that is not easily broken. But from this digression we may return to our subject. This passage read for our present consideration, as has already been hinted, is generally applied to the subject of a day of judgment, in a future state, when and where all mankind will be brought to trial, duly examined, judged and rewarded according to their works in this mortal life. Some of the absurdities of this notion of a future judgment, I have pointed out in a discourse which I recently delivered in this house, and which has since been published. That sermon, having stirred up the minds of the thoughtful, has thereby, been the means of calling our present subject into consideration; which gives me another occasion to attend to this very important inquiry. As this judgment is supposed to mean a decision to be formed, on due examination and investigation of character and conduct, how it is possible in eli ɔn. ry An to for one who knew all things from the beginning, to be the judge in such a case? Is it reasonable to suppose that the divine Being has got to make up his judgment hereafter on the just deserts of his dependent offsprings? It is confidently believed, that no reasonable person on due consideration, can suppose that the infinitely wise and omniscient Deity will ever set, like a judge on his bench, to examine evidences for and against his creatures in order to make up his mind and judgment concerning their merits and demerits. Our creator must have known, before man was formed of the dust of the ground, all the future thoughts and actions of the numerous sons and daughters of on, Adam, to the latest generation which shall inhabit the earth. How preposterously erroneous are the declarations of enthusiasts, who, to operate on the weakness of credulity, have threatened their hearers of witnessing against them at the bar of God! As if the Almighty, having difficult cases to determine, will have occasion to call on them to testify in evidence! All this goes down very well with two classes of people; (viz.) those who beLis lieve every thing the preacher says on his authority, and those who care nothing about religion, and never go to the house of worship with other than worldly motives. PL n. to ald y. er. of e, It was asked, in the sermon before alluded to, whether at the great day, so much talked of, those poor wretched immortals, who had lived in the torments of hell thousands of years, would then be permitted to have their trial? It was also asked, if those who had been in heaven for n ages and ages, would at the day of judgment, be put to the tribunal for adjudication? These quese tions may be called by hard names without being answered. е St. Paul was the author of our text; we may therefore inquire, how this notion of a future day of judgment agrees with what he says in other passages. See Phil. i. 23, “For I am in a strait |