the heart, Christ illustrates by another striking parable of the rich man and Lazarus, in the sixteenth chapter of Luke, verses 19, 31. Could this rich man have been so extremely unwise, as to lay up treasures upon earth, and take his portion in this life, to the loss of his eternal interest, if an evil heart had not blinded his understanding? A man totally void of reason could not have made so great and fatal a mistake. There was no subject, which Christ said more upon, than the folly and absurdity of sinners' regarding their temporal interests more than their eternal good. When some of his hearers had followed him over land and sea,from mere mercenary motives, he sharply rebuked them for their absurdity and folly,for preferring their temporal to their eternal happiness. "Verily, verily, I say unto you, ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life." In another instance, he puts the case to sinners, whether it must not be the extreme of folly, to regard the greatest possible temporal good, more than the loss of eternal good. For what is a man profited if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" Now all sinners, without a single exception, do actually prefer some temporal good to eternal happiness. Some prefer idleness and ease, some food and raiment, some pleasure and amusement, some riches and honour, and some power and influuence, to the salvation of their souls. All, who reject eternal life offered to them in the gospel, reject it from some worldly motive. But what good is there, or can there be, in this momentary state, which is of so much importance as eternal happiness? Eternal happiness surpasses temporal, in regard to importance, as much as eternity surpasses time, in regard to duration. Eternal happiness is infinitely superior to all the happiness of time. How great was the folly of Balaam, to prefer the wages of unrighteousness to dying the death of the rightcous? How great was the folly of Judas, to betray his master and destroy his own soul for thirty pieces of silver? How great was the folly of Pilate; to condemn his Saviour, and forfeit salvation, to gain the friendship of Cæsar? How great was the folly of Herod, to expose himself to eternal destruction, to gain the applause and adoration of the populace? The same folly and madness every sinner is guilty of,who rejects the offers of eternal life, for the sake of his farm, or his merchandise, or any other mere temporal good. But it is a plain, obvious, awful truth,that an evil heart of unbelief does have this blinding influence upon the most wise, most mighty, and most learned, as well as upon the most ignorant and stupid of sinners. It makes them prefer an infinitely less, to an infinitely greater good; which, in respect to themselves, is the most unwise choice, that they can possi

bly make For it is doing themselves the greatest possible injury But yet,

4. An evil heart blinds them in another point of far greater impertance, that is, it makes them regard their own eternal interests more than the whole kingdom of God. This our Saviour warns them against, as being of all things the most unwise, and inconsistent. “But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you." The kingdom of God comprises God, and Christ, and all holy beings in the whole universe, and their holiness and happiness through the interminable ages of eternity. It is the object which God supremely seeks in all his conduct, and the object which all holy creatures supremely seek, and it is the object which all sinners are under inviolable and eternal obligations to seek first and above all other things. And by supremely and primarily seeking this kingdom, God has promised them the full enjoyment of all its blessings, as long as they shall exist. By seeking the holiness and happiness of God's spiritual kingdom, they must necessarily inherit and enjoy all they need in this life, and in that which is to come. All this good, God offers to them in the gospel, and not only so, but commands them to accept. But they make light of it, and choose to seek their own private, personal, and separate good, in opposition to the glory of God, and the everlasting good of millions and millions of immortal beings. This they do, while they are thoughtlessly pursu ing lying vanities, and ardently seeking to lay up goods for many years, and to enjoy the passing scenes and objects of this present life. But will they do this, when they are awakened to see their sinful and perishing condition, and to realize that they must be forever miserable, unless they seek first the kingdom of God? Yes, even then, they will most heartily oppose this kingdom, and prefer their own personal eternal interest to the glory of God and the good of the universe. While they see God promoting the good of his kingdom, and enlarging the number of his cordial subjects,their hearts rise in most sensible opposition to him, because they think he is seeking the good of his kingdom, at the expense of their eternal happiness. They had rather God should be disappointed and dishonored, and all the holiness and happiness of his kingdom should be destroyed, than that their souls should be lost. They value their own souls more than the eternal blessedness of God, and all his holy and happy subjects. Instead of seeking first his kingdom, they seek first their own good; instead of desiring the good of his kingdom, they desire it may be all destroyed, if they must perish to promote it. Now, how much greater and. more valuable is the eterwal good of the universe, than the personal good of a single sinner, through every period of the universe? How do impartial holy beings view this matter? Do the holy angels think, that God ought to sacri

fice the good of millions and millions of immortal creatures, for the sake of saving one guilty, hell-deserving sinner? Does Christ think so? By no means; for he said, while he was here upon earth, and acting as a gracious Redeemer, "I thank thee, O Father, Lord of heaven and earth,because thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so, Father, for so it hath seemed good in thy sight." Must not sinners, then, be extremely blind, not to see and regard the glory of God and the good of his kingdom, more than the salvation of their own souls? But it is a plain and solemn fact, that they always do regard their own souls, more than the glory of God and the great and everlasting interests of his kingdom. And they do this, even after God has told them, if they will seek first and supremely his kingdom, all other things shall be added; that is, their own eternal good shall be secured. Thus their evil heart blinds their minds in respect to their own eternal interests, and the eternal interests of all other beings. Their whole souls are full of darkness in regard to God, to themselves, and to all their fellow-creatures. They do not pass a just estimate upon one creature, or being, or object in the universe. They regard small 13. things more than great; and the smallest more than the greatest They are all blind, and the more they think they see, the blinder they

I

are.

IMPROVEMENT.

1. If an evil heart does blind the minds of sinners, in the manner which has been described, then we may see why they find so much difficulty in understanding the doctrines of the gospel. They found difficulty in understanding Christ. And he told them what was the reason. "Why do ye not understand my speech? even because ye cannot hear my word. Because I tell you the truth, ye believe me not. And if I say the truth, why do ye not believe me? He that is of God heareth God's words: ye therefore hear them not, because ye are not of God." The reason why sinners cannot understand the doctrines of divine decrees-divine agency-and divine sovereignty,is because these doctrines breathe the spirit of benevolence, which is perfectly disagreeable to an evil, selfish heart.

2. If an evil heart of sinners blinds their minds, it is easy to see "But if thine that it blinds them totally. So our Saviour suggests: eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness ?" It is total. In respect to this world-in respect to eternity-in respect to themselves-their fellow-men-and God himself.

3. If an evil heart blinds the minds of sinners, and makes them prefer small things to great, then we learn why sinners cannot serve God at all. Our Saviour says, in the next words to our text, that they

cannot serve God, and gives the reason of it: "No man can serve two masters: for either he will hate the one, and love the other; or clse he will hold to the one, and despise the other. Ye cannot serve God and mammon." God must be served supremely, or not at all. But so long as sinners regard their eternal, and even temporal good, more than his glory, they cannot serve him in the least degree, nor in a single instance. They always serve themselves.

4. If an evil heart blinds the minds of sinners, then we may learn why awakend sinners hate God more than others, and more than they did themselves, while careless and stupid. They begin to see that God regards himself more, and themselves less, than they once thought he did. This excites their enmity.

5. If the evil heart of sinners blinds their minds, then we see the necessity of regeneration. Their heart must be changed, in order to see, and love, and enjoy God.

6. If an evil heart darkens the minds of sinners, then the renovation of the heart always enlightens them. It brings them out of darkness into marvellous light'-in regard to God and divine things. Let all take occasion from what has been said, to inquire whether they have been renewed.-Can they say as one man did, “I know that whereas I was once blind, now I see." Have you felt your blindness? has it been removed?

How dangerous the state of sinners? They are blind, and think they see. They are wiser in their own conceit, than seven men that render a reason. They are out of the reach of all means—cannot be taught.

Let those who see, carry them to Him who can shine in their hearts and give them the light of the knowledge of his glory, in the face of Jesus Christ.'

FROM THE CALVINISTIC MAGAZINE.

DIALOGUE BETWEEN A UNIVERSALIST, AN ARMINIAN, AND A CALVINIST.

Arminian. Having attended one of your lectures, yesterday, I wish to ask an explanation of some things, which, if I mistake not, you advanced. Did you, or did you not mean to be understood to say, that no part of the human race would ever suffer the vengeance of eternal fire?

Universalist.-I am pleased to have an opportunity of attending to any inquiries on that subject. I am ready to meet you on the ground of fair investigation, and canvass the subject of a future and eternal punishment with candour and impartiality. I frankly own, that I meant to be understood to say, that the endless punishment of any of the human race, is unreasonable and incredible.

Arminian.—I am sorry you have embraced that plan. I believe it to be not only unreasonable, but unscriptural. I never can believe that all the immoral and profligate and abandoned among mankind, will ever reach heaven and participate in the joys of that holy and happy place.

Universalist.-But is it not desirable that all the human race who are destined to an immortal existence, should be happy in that existence? Does not God desire that all mankind should be saved? Did not he design to save all men when he sent the Saviour into the world?

Arminian.—I did not say that the doctrine of universal salvation is undesirable, but unreasonable and unscriptural. I shall not differ with you respecting the question whether it is desirable that all should be happy in another world; for I believe God desires this object, and that when he sent the Saviour into the world,his design was, not to save a part of mankind only, but to save all—and that he does all he can to effect it, consistently with the free agency of men. Christ desires it, has laid down his life for this purpose, and is now inviting all to come and accept of salvation. All holy beings desire it, and are engaged with all their hearts to effect it. But some are so proud they will not come to Christ and be saved.

Universalist.—I am pleased to see you adopt the maxim that God desires the happiness of all the world, and that, when he sent the Saviour into the world his design was, not to save a part of mankind only, but to save all-and that he does all he can, consistently with the freedom of men, to effect it. This, in my opinion, is a much more lovely view of the divine character than the one entertained by some who teach that God designed from the beginning to save only a part of mankind, whom they call the elect. I shall proceed, with the more pleasure, to canvass with you the subject of a future and eternal punishment, since you have assented to this maxim. But why do you think the doctrine of universal salvation unreasonable?

Arminian.—I have several reasons for that opinion. One is, the impenitent are not fit for heaven. They have not that love to God which is requisite for admission into that holy place; and they are also so attached to their temporal gratifications, that they could not enjoy themselves if they should be admitted to heaven.

Universalist.-Your first difficulty can be removed without suppos ing that any are unfit for heaven. The reason why any are led to think they are unreconciled to God, is because the character of God has been represented in such an odious light. I am as much oppos→ ed, as any person can be, to that view of the divine character which is exhibited by some public teachers of religion. I have heard some say that God is an absolute sovereign, and that his sovereignty ex