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good reason for his anger, or why the father did not deserve the reproach which he received. And it is believed that no subject in moral philosophy would be investigated to more profit than this. But our present limited opportunity will not allow of a lengthy disquisition ; and therefore we must meet this reproach and answer it by showing the mistake on which it was founded, in a few words. We say, then, that this elder brother was totally wrong in his premises. He had lived an habitual violation of all the commands of his father. He had not loved his father with all his heart, nor had he loved his brother as he loved himself. On these two hang all the commandments. If he had loved his father as he ought to have done, he would not have reproached him because he showed compassion on a son who had been dead and had come to life, who had been lost and found again. And if he had loved his brother as he loved himself, how would his heart have rejoiced at his return to the paternal mansion ! And here comes out the error, which supposed that in the past time, there had been no proper recompense for righteousness. The fact was there had been no righteousness; and therefore none to recompense. The Pharisees, to whom this parable was addressed, supposed that they were righteous and that others were wicked ; but the Saviour taught the people, that unless their righteousness should exceed the righteousness of the Scribes and Pharisees, they should in no case enter into the kingdom of heaven. Had this elder son loved his father with all his heart, and had he loved the commandments which his father, in love, had enjoined upon him, then obedience would have recompensed itself; for in keeping the commandments is great reward; and great peace have they who love the law.

What shall we say to these things ? Are our brethren, who reproach the living God, who is the Saviour of all men, really righteous ? Do they

love this living God with all the heart? If they did, would they reproach hin because he is "good to all, and because his tender mercies are over all his works ?” Do they love their fellow creatures as they do themselves ? If they did, would they be angry when they are told that God will have all men to be saved, and to come unto the knowledge of the truth? What a deplorable condition are they in? Like the elder soir, they are in a worse state than are thuse whom they call wicked. The Saviour told the Scribes and Pharisees of his time, that those whom they called sinners, and the most abandoned, should go into heaven before them. Such instruction was then a stumbling-stone and a rock of offence; it was the occasion of the reproach which fell on Jesus and his disciples; and it remains now what it was then. Those who now look on themselves as righteous, yet are not so, are offended at the same doctrine.

The peculiar nature of this reproach is evidently seen in the most common objection which is now urged against the salvation of all men. This objection states that this doctrine removes all restraint against sin, and induces to every species of wickedness. Some are so confident that this reproach is well founded, that they not only take it for granted that those who profess this doctrine, and those who promulgate it, are perversely inimoral, but they moreover assure us that if they believed it, they would conduct far worse than they do whom they thus reproach. But do these our brethren, understand what they indicate by such reproach? Do they know, that it is proclaiming to the world that they love sin ; that they in heart desire it; that it is not for the want of love to immorality, that they are not wallowing in its filth? Such error as this lies at the foundation of all the abominations, which have characterized Mystery BABYLON, THE MOTHER OF Harlots, from the stoning of Stephen, to the hanging of Quakers, in New England; and it is the same error which

now fills the mouths of those who reproach the living God, who is the Saviour of all men.

Another reproach, not less indicative of the peculiar character of the opposition to truth, which now rages to an alarming degree, is the accusation of impiety. It is constantly urged that our belief and trust in the living God, who is the Saviour of all men, naturally tends to impiety. And our brethren who thus reproach us, will not allow that there can be any real sincerity in our devotions. Their confidence of this fact is so strong, that they assure us that did they believe, that God is the Saviour of all men, they would never attend public worship at all, nor yet private devotion. But do our brethren, who thus reproach us with impiety, know, that by this reproach they acknowledge that all their devotions are nothing but pretensions? Do they understand that they hereby acknowledge, that they are in the habit of drawing near unto God with their lips, while their heart is far from him? If they loved God with all the heart, would they not worship him in spirit and in truth, in the sanctuary, in the closet, in fields, in groves, and gardens ? Would they not devoutly adore him for every blessing of this life; and would they not pour forth their joyful hearts in gratitude for the hope of eternal life? But being blind to the nature of these things, they offer their devotions from motives which kindle strange fire on the altar; while they boast of their frequent and fervent prayers, and reproach others for corning short in this duty. In fact, they have much to say on this subject. They make, as they seem to think, a most advantageous comparison between their piety and that of others, measuring the difference by the greater number of their prayers, and their greater length, and their greater ferven cy. So, perhaps, did the prophets of Baal calculate on their prayers. They prayed to their idol from morning until noon; and they gaye evidence of their 'fervency and sincerity by leaping, upon

their altar, by crying aloud, saying, O Baal, hear us; and also by cutting themselves with knives and lances until the blood gushed out upon them. How impious must Elijah have appeared to these devout servants of Baal! He, in room of being at all solemnized by their devotions, stood and mocked them, saying, “Cry aloud; for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must ne awaked.” Let us be admonished by him, who, knowing the hypocrisy of the human heart, knew that long prayers were often made to be seen of men, and were offered by such as devoured widow's houses.

Again, the character of this reproach, which is now suffered, by those who trust in the living God, who is the Saviour of all men, is manifested by the accusation, that they are not zealous in the glorious cause of missions. This subject stands as a criterion, by which our opposers divide the righteous from the wicked. Whoever will give money, or lands, or anything else for missionary purposes, is allowed to be the friend of God and religion ; but heavy anathemas are denounced on those who neglect this duty. But we reply to this reproach, observing that, among the items set down as duties performed to the justification of the righteous, but neglected to the condemnation of the wicked, as recorded in Matthew 25th, no mention is made of giving money or lands to support foreign missions. And we moreover refer those who reproach us on this ground, to the words of the Saviour:“Wo unto you, Scribes and Pharisees, hypocrites ! for you compass sea and land to make one proselyte; and when he is made, you make him two-fold more the child of hell than yourselves.”

Another accusation, with which the servants of truth are reproached, and which very evidently discovers the nature of this opposing spirit, re gards the subject of what are called revivals of re.

ligion. It is contended that those who believe, and teach, that God is the Saviour of all men, not only have no revivals among them, but are enemies to revivals. They are persuaded that it is utterly impossible to get up a revival, without holding up the dreadful terrors of unspeakable torments in the future invisible world. Thousands may be delivered from the power of darkness, and be translated into the kingdom of God's dear Son; into the kingdom of light, love and peace. Societies may be multiplied, who profess the sonlrejoicing doctrine of impartial grace and salvation ; and houses for public worship may be builded, dedicated to God, and thronged with worshippers ; but all this, is only a declension in religion; all this, in room of being a revival, is downright opposition to revivals! Nothing is religion unless it is induced by the terrors of everlasting punishment! Nothing will answer for a revival, in religion, unless it be such a revival, as that of which we have an account in the 3d of Daniel. On the plain of Dura, in the province of Babylon, Nebuchadnezzar set up an image of gold, three score cubits in height. At the dedication of this idol, all the princes and rulers in the kingrom were assembled, and a proclamation was made to the immense assembly, to fall down and worship this image of gold, as soon as they should hear the sound of all kinds of music, on pain of being cast, the same hour, into a fiery furnace. This was a wonderful revival; but it depended on the terrors of the furnace; not on any love the people felt fur the idol. Was not this genuine devotion ? It was, no doubt, as sincere as was ever offered for fear of everlasting punishment.

But it is time that we inquire concerning the speciality of salvation enjoyed by those who believe. St. Paul says: "We who have believed do enter into rest." And, again, he speaks of “joy and peace in believing." And who can set forth this joy and peace beyond their reality? Well

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