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What was the good resulting from the death of Jesus Christ? Let the songs of thanksgiving from nearly a million of congregations throughout christendom on every sabbath-day, attest! Let the songs of the millions that have entered the holy city, bear testimony,--whom Jesus Christ has glorified through His sorrows and His sufferings. Why, then, does reason rebel? But, whether it seems to us reasonable or not, it is God's plan; so Jehovah hath ordered it; and we must humbly come, and embrace it, or perish.

The remark which I made, and which drew out the remark of my friend with regard to orthodox ministers, I meant not with regard to Universalists; my contest is not with Universalists as men, but with Universalism as a system, and a doctrine. I simply said the truth, that thousands of young men who wish to live a life of sinful pleasure, but are deterred by the fear of the wrath of God, are glad to take hold of the idea that His wrath will never be executed, and are ready to embrace Infidelity, or any other system of error, whereby they can silence conscience and put her to sleep, and pursue their sinful career unconcerned. That is all I said. That is the true remark I made; a rather severe one; but one I had to make. Allow me to say, that this whole question has been conducted by my opponent in a very gentlemanly manner; I have no complaint to make. But there are men here to-night who will bear me witness that, if they could be satisfied that there was no future misery, they would be quite willing to take the misery that is felt here, from day to day, for the sake of worldly excitement, and sinful pleasure. It was to arrest the downward course of this class that Jehovah has uttered the threatenings which we find in His word, which teacheth that we must embrace the terms of pardon-or perish.

My brother asks, again, how we can save infants without

saving the entire human family; the same construction, he says, of the holy word, would save the whole world. I answer simply, so far as the world would be condemned by Adam's transgression, so far the whole world is saved. No man living has any sense of guilt on account of Adam's transgression-he has the consequences-pain, and death, and sickness, and disappointment; the atonement of Jesus Christ has delivered the world from condemnation in the world to come, under which it came by Adam's transgression. But when he commits sin for himself, he must repent for himself, or perish for his own sins.

We are condemned, then, in consequence of our own acts; and it is because men will sin, and not repent and believe in Jesus Christ, that they will be lost. I cannot see any mystery about this. My brother does not believe that we are born into the world with sinful propensities, or a sinful moral nature. Let me ask a simple question. If the twenty or thirty texts I have quoted directly asserting that we are, do not satisfy him, what will? If children be born holy and pure, how happens it that no one ever grew up so? How happens it, in all the world of mankind, that no child ever yet grew up pure and holy? How happens it that, in a child, the earliest developments are those of anger, wrath, ill-will? How can this be accounted for, except on the ground of natural depravity? Here we are, sinners by nature, under the condemnation of God's holy and righteous law, with the atonement of Jesus Christ made, and the demands on us, to repent, and believe the gospel; for we are told that by this we can be saved-otherwise, that we must perish eternally. The scriptures give full warning of this. Proverbs 1: 24, "Because I have called, and ye refused; I have stretched out my hand, and no man regardeth; But ye have set at nought all my counsel, and would none of my reproof; I also will laugh at your calamity; I

will mock when your fear cometh; When your fear cometh as desolation, and your destruction as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me." This is a most fearful warning, by the eternal Jehovah, to those who will not listen to the offers of grace; to those who will not believe in Christ; to those who will not repent in time." God gives this warning;—and my earnest entreaty to you is, to listen to it, and attend to it, before it shall be too late.

SEVENTH EVENING.

REV. DR. BABCOCK having addressed the Throne of Grace:

REV. DR. SAWYER said-There is one thing which must have struck all your minds as very singular, I think, if not altogether unaccountable. I allude to the remarkable fact that, while my opponent and myself are gradually agreeing in regard to the attributes of God-His wisdom, His goodness, His love, His power, nevertheless, the conclusions at which we arrive from considering them are diametrically opposed to each other. I have maintained that God could have created our race only for the purpose of their final holiness and happiness. He, on the contrary, contends that endless, and perhaps, I shall say, infinite misery may be the issue of this creation. It is very obvious that both of these conclusions cannot be true; and it is equally obvious, it seems to me, that one of us must have reasoned very badly; or, at least, that we must differ very widely indeed in respect to the terms which we employed. My notion of the Divine perfections must, of necessity, be very unlike his; else it would be impossible for us to think so differently respecting the final result of the Divine government. Is there no method by which we can be constrained to see this subject in the same light? Can we not determine God's real will, and the character of His government, and what we may reasonably expect from them? There is one me

thod, I think, simple, and clear, and conclusive; let us, for a moment, attend to it. There is one fortunate circumstance attending Christianity everywhere: namely, that all men agree with respect to its great moral principles, and the duties which those principles demand of us. It matters not to what sect or party in religion we may chance to belong; no Christian ever doubted that it was his duty, for instance, to love God supremely, and to love his neighbor as himself; to speak the truth; and to labor to do God's will. We differ widely about many doctrines, as you have seen; but not at all about moral duties and moral principles. Here, then, there is a broad and clear ground of union among the sects and among all christians; and I am happy to call your attention to it. I propose, this evening, to consider those principles and duties a little in detail. It may seem to you out of place, and of no moment; yet it were worth your time at least to reflect on the subject, even though it did not properly belong to this part of our debate.

For the purpose of making myself better understood, I will endeavor to place before you the duties God is pleased to require of us; in the first place as they appear negatively —that is, as He commands us not to do certain things. We are forbidden, for instance, to indulge in certain tempers, dispositions, practices and acts. We are forbidden to indulge in anger, wrath, hatred, malice. We are forbidden. to do whatsoever would spring forth from such malevolent passions. We are not to speak evil of any one; we are not to injure any one; we are to recompense to no man evil for evil; we are not to curse, and so on. There are many passages of scripture which are very explicit on these points, and they lie so plainly on the face of Revelation that no man can doubt them. Thus, in Ephesians 4:31, the apostle "Let all bitterness, and wrath, and anger, says, and clamor, and evil speaking, be put away from you, with all malice."

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