main finally impenitent; then it is just as certain, that God will eternally punish those that do not eventually obey the gospel, as that he has punished the fallen angels or the inhabitants of the old world, or the men of Sodom and Gomorrah, or any other men since that day. In a word, we have an occular evidence of the future and eternal punishment of the wicked. REMARKS. may, but certainly will punish the geance of eternal fire, if they refinally impenitent forever in a future state. Accordingly the apostle Peter says, "Making them, "that is, the inhabitants of the old world, and the men of Sodom and Gomorrah 'ensamples unto those that after should live ungodly." And the apostle Jude declares, “Sodom and Gomorrah are set for an example, auffering the vengeance of eternal fire," It appears from these express declarations, that one end God had in view in destroying the old world, and the men of Sodom 1. If God's punishing sinners in and Gomorrah, was to prove the this world, infallibly proves, that certainty of his actually inflicting he will punish the finally impeniupon the finally impenitent, the tent forever in the next; then it vengeance of eternal fire. God is easy for every one to see, that has frequently threatened to cast the doctrine of Universal Salvation the wicked into hell with the fal- is absolutely false and absurd.leo angels. But actions speak There are many minor, and some louder than words; and for this great religious errors, that are reason, among others, God actually quite plausible, and not easy for punishes sinners in this world, to people in general to discover.— put it beyond the possibility of doubt, that he certainly will punish the finally impenitent eternally. God is not obliged in point of jus-' tice, to punish any sinner in this world; bat he does punish both good and bad men in this world, to give assurance that he will punish the finally impenitent forever. So the apostle Peter plainly intimates in the fourth chapter of his first pistle. The time is come, says he, that judgment must begin at the house of God; and if it first begin with us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?" Since the apostle repeatedly asserts, that it is one design, God had in his view, in punishing men in this world, to give them the highest possible evidence, that he will certainly cause them to suffer the ven But the doctrine of Universal Salvation, is so plainly and visibly false, that every person is capable of seeing its falsehood and absurdity. It is contrary not only to the whole current of scripture, but to the whole course of Providence, It stands condemned by all the threatenings of the law, and of the gospel; and by the most solemn and awful dispensations of Providence, from the beginning of the world to this day. It is difficult to conceive, how God could say any thing plainer, than he has said, or do any thing better calculated than he has done, to convince every person in the world, that he will eternally punish every impenitent and incorrigible sinner. Though there have been some in the Christian world for more than fourteen hundred years, who have taught the pleasing doctrine of Universal Salvation; yet they have general ly been very unsuccessful in making proselytes. Though thousands and millions have embraced the error of Arianism, the error of Socinianism, and the error of Arminianism; yet only a few individuals until very recently have ever embraced the error of Universalism, This the advocates of Universalism have frankly ac knowledged. But it cannot be accounted for, upon any other supposition, than that of its plain and palpable absurdity. God has expressly told us, that he will treat the finally impenitent in another world, as be has actually treated them in this. If this be true, then every person can clearly see and know, that all men will not escape the wrath to come; but some will forever suffer with the fallen angels, whom God has actually cast down to hell. If the apostle's argument, which has been illustrated, be just, it puts an argument into every person's mouth, to refute a Universalist. 2. If God's punishing men in this world, proves that he will punish the finally impenitent forever in a future state; then the doctrine of Universal Salvation is not only false and absurd, but extremely dangerous. It has a direct and powerful tendency to harden the hearts and stupify the consciences of sinners, who are walking in the broad road to ruin. If they once give a listening ear to this fatal delusion, they become deaf to the voice of reason, to the voice of the gospel, and to the terror of the law. They are prepared to avoid, to oppose, and reject all means of light and conviction, and rush on the thick bosses of God's buckler, and trifle with all the motives and objects of the eternal world. Like the scoffers of old, they feel and say "The Lord will not do good, neither will he do evil. Let us eat and drink, for tomorrow we shall die," and be happy. This is the fatal effect of a full belief of Universal Salvation. But when the doctrine is not fully believed, and only begets a hope, that it may be true, that all men will be saved, it has a secret and powerful tendency to lull sinners into carnal ease and stupidity respecting their spiritual and eternal interests. And here, at this day, the danger of the doctrine principly lies. solid argument in favor of UniverThough there is not one sal Salvation; yet there are many plausible and sophistical arguments, that may be thrown out which may create a hope, that it is possibly true. And this hope leads to presumption, and then to despair. this world, proves that he will pun3. If God's punishing sinners in ish the impenitent forever in a future state; then those who teach the gross and dangerous error of Universal Salvation, are criminal and inexcusable. They not only, as the apostle says, bring destruction upon themselves, but upon others whom they deceive. Such false teachers are extremely criminal, if they do not believe the doctrine they teach, and there is reason to think this is often the case. And when it is the them to be guilty of the most percase, it proves verse falsehood and deception.But if they do believe it, they are utterly guilty and inexcusable; for they have no right to believe it, and it is owing to nothing but their love of error, instead of the truth. God has revealed his wrath from heaven, against those who corrupt his word; and the apostle says, 'let them be accursed, who preach any other gospel, than he preached?' the plain truths of the gospel, s To hate and reject infinitely criminal. Such persons, instead of warning the wicked from their way, aid and encourage them to continue in their way to everlasting ruin. And though they may perish, yet their blood will God require at their teacher's and deceiver's hands. 4. If God, by punishing sinners in this world, has made it certain, that the doctrine of Universal Salvation is absolutely false and extremely dangerous to the souls of men; then it is kind in ministers to preach against, and refute it, and guard their hearers against it. The preachers of the doctrine pretend that they do it in kindness.But if it were true, there is no great kindness in preaching it; for all men are equally safe, whether they believe it or not. But if it be false and fatal; then there is kindness in preaching against it, and guarding men against going near those who spread such mortal poison. The prophets did this. Christ did this. The apostles did this. And faithful ministers have done it, and been successful. Error is destined to fall before truth. Let false teachers pass on your right hand and left, and say nothing to them unless they attack you.And then tell them, God has commanded you to avoid them, and absolutely refuse to hear strong desusions, lest you should believe a lie, and be damned. 5. If God has by punishing men in this life, given the highest possible evidence, that be will forever punish the impenitent and unbe lieving; then it is a great mercy, that they now have a space for repentance, and that God is waiting to be gracious. This God might have denied long ago, and may deny soon. Now is the only accept Next year, or the next day may be too late. Let awaken ed time. From the Evangelist, CONFIDENCE IN GUD. [Continued from page 390.] The history of this event, and the attendant circumstances, as they have now been related, will furnish us with several important lessons of instruction. 1. The children of God have no reason for despondency, however appalling the dangers may seem, which threaten the Church. The true Israel of God can always obtain help from him, "who worketh and none can hinder." God is ever in the midst of his people, ready and willing to help them. He may sometimes suffer them to be surrounded by dangers of the most formidable nature and the most portentous aspect, in order to excite them to duty, or to evince his power and faithfulness in their deliverance. But God will protect the church; for he has chosen her for his "spouse;" he has 66 graven her upon the palms of his hands;" and he will ever cherish her "as the apple of his eye."Yet "he will be inquired of by the house of Israel to do these things for them;" and when they forget their dependence on him, he will often, in mercy, multiply their dangers, and diminish their earthly supports, till they are driven to him for help, as their last and only resort. But they never will, with confidence, apply to him, without finding him a God at hand-ready and able to deliver them. Such, derided and threatened by the enemies of religion. When Nehe. miah and Ezra rebuilt the temple of Jerusalem, they would have wanted one evidence, that the Lord was their helper, had not Satan opposed their work. And that opposition conducted by Sanballat and Tobiah, so far from hindering or retarding their work, served rather to hasten its progress. For such was the increased diligence of the workmen, and such the aid they received from heaven, that they accomplished more in the same term of time, than even Solomon did, with none to oppose him. No possible opposition can hinder the work of God's servants, when he aids their labours. Who, indeed, can resist the power of Omnipotence? He has only to speak, and it is done-to command, and it stands fast. In the strength of the Lord the weakest saint becomes invincible. When God is with his children, one can chase a thousand, and two can put ten thousand to flight. In the case of Jonathan and his armour-bearer, thirty thousand chariots, six thousand horsemen, and people without number, fled dismayed, and melted away before two individuals, who had the Lord for their helper.Christian reader, are you not almost persaded to put your trust in the Lord, and go forward? Why should you hesitate ? Are you waiting for others to join you in the work? If so, the history of Jonathan's enterprise will afford you another important lesson of instruction, which, it is hoped, will remove that hinderance. And that is, 2. When God aids the labours of his people in his service, they will find no opposition sufficient to hinder this work. By this I do not mean that they will meet with no opposition. They ought indeed to expect that Satan will oppose them with all his forces. The powers of darkness will assuredly set themselves in array against them. The adversary will excite the enemies of religion to assume a threatening posture--to bid them defiance—and to challenge them to come on to the combat. "Come up unto us," said the Philistines to Jonathan, "and we will show you a thing.' Such a challenge, how ever, ought not to be considered, by those who commence such an enterprise, as a matter of discouragement; but rather, as Jonathan and his armour-bearer considered it, a token of success. It is the peculiar season for God to work, when men make void his law. And the servants of God have always reason to conclude, that the Lord is with them, when they are 3. A very small number who have confidence in God, may safely commence their labour in his service, without waiting for additional human aid. Divine assistance may always be obtained in a religious enterprise, which God shall approve, if no more than two are as greed in asking it; and where such assistance is obtained, there is no necessity of waiting for human aid; but we may commence the enterprise immediately. It was upon this principle, that Jonathan and his armour-bearer acted in the instance before us. And in this instance the circumstances were as forbidding, as any that could well be conceived. What indeed could be more so? The army of the Philistines was immense. The army of Saul consisted of only six hundred men, and those both unarmed and disheartened. No assistance therefore could be expected from them in the commencement of the work. If the enterprise were to go on, those two must go forward in it alone. What in such a case should be done? Would not a prudent man consider it rashness to go forward? But the cause in which they were engaged, was the cause of God and Jonathan and his associate, unappalled by the appearance of danger, put themselves under the divine protection--went forward to their work, without waiting for the aid of their fellow soldiers and the event showed, that the resolution they adopted, was the dictate, both of sound wisdom and prudence. It is too general an opinion, among those who profess to be the children of God, that there can be no religious reformation, unless the whole church to which they belong, are ready to enter unitedly upon their appropriate work. In consequence of such an opinion, they often wait for each other to get ready. If any individuals begin to feel the importance of doing something for the in terests of religion and the salvation of souls; yet, if they discover in their brethren, a tardiness in coming with them into the work, they soon conclude, that nothing can be effected; and, giving up all exertions, they sink down again themselves into sloth and stupidity.How often is this distressing fact verified by experience. But Jonathan and his armour-bearer acted not upon a principle like this. Had they concluded that nothing could be done, till all Israel should come to their aid, or even till the courage of Saul's little army should be revived; the Philistines would doubtless have overrun the whole country, and that little army, who protected their King, would have been utterly destroyed. But these servants of God were aware, that they had a duty to perform and that duty they must discharge themselves, whether others came to their aid or not. They therefore went on with their appropriate work, without stopping to confer with flesh and blood, and their success was complete and glorious. And if we will examine the history of religious revivals, we shall ɓnd that they very often commence through the apparent influence of the faithful labours of one or two individuals. On viewing the desolations around them, their eyes affect their hearts-they begin to feel for the afflictions of Zion-they see their duty and perform it,without waiting for others to do theirs the divine blessing follows, and their exertions are crowned with glorious success. But another instructive lesson which we derive from this story of Jonathan and his associate, is, 4. The successful enterprising exertions of one, is the most sure |
