been beings, both sensitive and intelligent, on whom justice had been eternally inflicting punishment. But who are these beings? And for what were they punished? I am aware of the answers which popular theology would return these questions; we should be told they were angels, or some other high order of spiritual beings; and that they sinned in heaven, before the creation of the material universe. These answers will pass very well for good and sound doctrine with such persons as never allow themselves to doubt the truth or propriety of whatever may be advanced by their spiritual teachers; but I acknowledge myself too skeptical to admit such assertions without evidence of their truth; and I challenge any one to prove from the scriptures that any sin was ever committed, in any part of the universe of God, previous to the transgression of our first parents in the garden of Eden. But, even admitting the popular doctrine of fallen angels to be true, the difficulty will not be, in the least degree, obviated; for there must have been, in eternity, a period prior to their transgression. Who, then, were the subjects of punishment before them? On whom had divine justice been exercising its prerogative of inflicting pain and torment, for the glory of God, before these angels sinned? Who is prepared to answer these questions? If no satisfactory answers can be returned to them, we plainly discover what monstrous absurdities professing Christians will sometimes embrace, as divine truth, in their zeal to support a favorite theory, or to overthrow an opposing system.

But passing by this, and many other inconsistencies inseperably connected with this sentiment, let us come directly to the question, does the glory of God require the endless continuance of sin and misery? If we consider it necessary to promote and maintain this glory that he should be exhibited as a cruel, unfeeling, partial, and revengeful tyrant, then I acknowledge the question must be answered affirmatively; but on no other ground can such answer be correct. No one will deny that the glory of God consists in the union, or display of his adorable perfections; or contend that a full display of justice is less necessary than a display of mercy; but it has been shown that these attributes are not and cannot be opposed one to the other-that justice, equally with mercy, seeks the final good of the sinner; and that it will inflict no more punishment than is necessary to accomplish this purpose. Is it not then obvious that divine justice will be far more gloriously displayed to the understanding and joy of all intelligencies, as having accomplished its whole object, in humbling the sinner, bringing him into subjection to the divine will, conforming him to its own pure and holy requirements, and thus preparing him for the reception of eternal happiness from God, than as having entirely failed of producing these happy effects? The good sense of my hearers will furnish a sufficient answer to this question.

'God is love;' infinite, eternal, unbounded, and immutable love; not to a part, but to all his dependant offspring. this love had no

As

6

beginning, it can have no end; and as it was not produced, nor called into exercise, by the goodness or merit of the creature; so the imperfections, follies, and weaknesses of the creature can never extinguish it, or suspend its operations. It was love which spake creation into being, and gave existence to man. Love caused the morning stars' to sing together,' and all the sons of God' to shout for joy.'Unchanging love continues to us our existence, and all the blessings we enjoy.' Eternal, deathless love brought the blessed Redeemer down from heaven to earth; and love attuned the harps of the celestial messengers, who announced his birth to men, and caused them to sing 'glory to God in the highest, and on earth peace, good will towards men.' And it is love, and that alone, which can perfect the children of men in holiness and true happiness.

"Love worketh no ill;' it 'thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth.' But, if the doctrine of endless torment be true-as 'God is love'-then love must work the greatest of all possible ill; for God worketh all things after the counsel of his own will; then must it think and affect the greatest imaginable evil; it must rejoice in endless iniquity, for without this, endless punishment cannot be inflicted. Think you, my friends, this eternal and all-pervading principle, in which all the attributes of our heavenly Father centre and harmonize, will permit the endless continuance of sin and suffering? Think you that it can be overcome, or destroyed by any thing which is

opposed to its heavenly nature? No; sooner shall the adamantine pillars of the heavens be shaken to their base-sooner

'The seas shall waste, the skies in smoke decay, Rocks fall to dust, and mountains melt away,' than the uncaused, impartial, and deathless love of God know any change. And whilst this omnipotent principle cannot be overcome with evil whilst it cannot cause to operate for the production of ultimate good to all embraced as its objects we may rest assured that the horrid dogma of endless sin, and merciless, vindictive punishment is not a principle of eternal truth.

beginning, it can have no end; and as it was not produced, nor called into exercise, by the goodness or merit of the creature; so the imperfections, follies, and weaknesses of the creature can never extinguish it, or suspend its operations. It was love which spake creation into being, and gave existence to man. Love caused the morning stars' to sing together, and 'all the sons of God' to shout for joy.Unchanging love continues to us our existence and all the blessings we enjoy.' Eternal, death less love brought the blessed Redeemer dow from heaven to earth; and love attuned harps of the celestial messengers, who announ ed his birth to men, and caused them to sin 'glory to God in the highest, and on eart good will towards men.' And it is

alone, which can perfect the cl

holiness and true happiness.

Love worketh no ill;'

rejoiceth not in iniquit truth.' But, if the do

be true-as G

the greatest