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the world to die, for the purpose of appeasing his own wrath against the world? There is no sense in it. It is direct contradiction. It is abusing the use of our reason most perniciously. The coming of Christ into the world was a consequence not a cause, of God's love to us.

Fourthly. God loves us, "And sent his son to be a propitiation for our sins." What is meant by propitiation? He does what is stated by St. John, when he says, "Behold the Lamb of God, which taketh away the sin of the world." He does not take away God's wrath, for there is no such thing; but he takes away the fault. Where is the fault? In the creature. He takes away the sin. Where is the sin? In the creature. The remedy is applied where the defect is. "The whole need not a physician, but they that are sick." Medicine is not necessary to remove the wrath of the physician, but to remove the disorder of the patient. I think you must understand this subject. It is difficult to conceive, that the creature is to be turmented, in order to be saved. Therefore, our Saviour says, "To this end was I born, and for this cause came I into the world, to bear witness to the truth." Will that take away the sins of man? Yes. And I will show you the idea in the sin of your little children, which I have adduced. what way is the sin of your child to be removed, when, in consequence of being deceived, it is brought to hate its parent? By letting the child know your real character. The moment the child knows your real character, that is the death of all its hatred. The child then loves you, it delights in you, by coming to the knowledge of your real character. Sin would be removed this moment, from all mankind, if they knew the character of

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God: we should put our whole trust in him, and there would be no hatred in the human family towards God. Hence, Paul says, "God commended his love towards us, in that while we were yet sinners, Christ died for us." He died to manifest the love of God to his creature, man. And when we see in Christ the character of our heavenly Father, it is then we adore him, then we love him, then we are disposed to honor his name. Now what is the result of this? Is it what our enemies say?"No matter what we do; religion is not worth possessing, if God loves us all; and if God loves us all, we would not worship him; we would not read the scriptures; we would not obey his commandments; we would not love one another." Is this the result? Our enemies never having been undeceived, really suppose, that this docirine has such a tendency; but we have the true result before us. If we believe that God so loved us, as to send his Son to die for us, we ought to love one another. This is the result. This is the consequence of the doctrine; and we, who have discovered his love to us, if we know that he loves those who do not love him, how reasonable is it that we should be led to love one another. Shall I not love those objects whom my God loves? Shall I not love all those, for whose sins he sent his Son to be a propitiation? Most assuredly. This is a consequence naturally to be expected, and necessarily from the proposition we have laid down. In fact, it is impossible it should have any contrary effect upon our hearts I do not say, that all who profess the doctrine do love one another, as they ought; but I have the confidence to say, that no one who possesses the real sentiment, the real principle in his heart, can do otherwise than love all man

kind; and here you will easily perceive, that all the commandments of the gospel are to be obeyed.' For when you love one another, and love God, what duty is there that will be neglected? What duty is there that will not be fulfilled? What is there that will not be done, which ought to be done? If this will not lead us to our duty, what will? Will terror make us do our duty? No: for (referring once more to the similitude) what drove your children away? It was believing the story they were told of your character. What brought them back? Knowing you were good. And know you not, that it is the goodness of God that leadeth you to repentence?" Why, then, should not his goodness be preached to sinners? Why should we be told such awful stories with regard to eternity? Why should we be told, that there is an everlasting state of burning, in order to induce us to love our Father in heaven. Oh! incongruous doctrine! Let it be banished from the world; and let the angel of the Covenant proclaim the love of God to mankind; and may the world be converted. Man will then love his fellow man, you will all see that you are the children of God-that you are all the objects of God's love; and all the objects of our Saviour's grace. Believe this truth, treasure it up in your hearts; let your affections move with assent; love God and love one another, and the God of love and peace shall be with you.

SERMON X.

MATTHEW XXV. 41.

THEN SHALL HE SAY TO THOSE ON HIS LEFT HAND, DEPART FROM ME, YE CURSED, INTO EVERLASTING FIRE;

PREPARED FOR THE DEVIL AND HIS ANGELS.

It is impossible that the audience can contemplate this subject without feeling sensibly the solemnity which such words naturally inspire.

When we take into considetation the common use which divines make of this passage of scripture-when we are seriously called upon to consider it as a subject of discourse, it is expected that every mind will regard it as a subject of the very first importance.

My friends, we feel no disposition to enter into a discussion of this portion of scripture, with the spirit of a sect or party. Such a spirit would take from the importance of the subject, and we would deprecate nothing more. If the common explanation of this passage be correct, it is no matter of party. It is an awful calamnity, proceeding from heaven; and every individual in the world is concerned in it. Party has nothing to do with it: sect, name, and denomination are entirely out of the question. It is no better for one denomination than it is for another. It is no worse for one denomination than for another. Our interest lies entirely in knowing what it truly means. We have no interest in explaining it to mean something that

it does not really mean. We have no interest in witholding from it the application which the Saviour designed for it.

You will permit me to state what you are very well acquainted with, namely, the common doctrine supposed to be supported by this text. The common use of this passage, is to apply it to what is called, the last judgment; and the last judgment it is supposed will take place when all mankind, who have lived in past ages, shall be raised from the dead. At the same time, the inhabitants of the earth, that are then alive, will be brought to judgment, with all those who then shall be raised from the dead: then there will be a dissolution of this material system, of the sun, the moon, and stars; and mankind will then and there be judged -all of them-exactly according to their conduct, here in this mortal state; and if they are found justified, they will be saved in eternal glory: while all the rest, supposed to be vastly the greater part, will be turned off to eternal misery. I have only stated this subject in its summary; there is not time to go into its ramifications, or to consider it with regard to the pernicious bearing it has upon society. But, my friendly hearers, I feel disposed to invite your serious and candid attention to this question; namely, Does this passage of scripture justly apply to such a subject? and if our Saviour intended it to apply to such a subject, is it not to be expected, that somewhere in the connexion, these things will be indicated? Certainly. Now, if upon examination, we find none of these things indicated, what must be our conclusion? This. That whatever it might mean, it could not mean what has been generally supposed. Now that

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