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e children, could we possibly consign our dependent

offspring to endless torments for their childish faults ? And yet such is the common doctrine taught by the creeds of men, that little children are instructed to repeat sentences which teach them to believe that their heavenly Father will torture millions of his creatures, in never ending misery! How painful is the thought, that such a sentiment should be imprinted in the tender minds of our innocent children, concerning whom Jesus said; “Suffer little children, and forbid them not, to come unto me; for of such is the kingdom of heaven.” O how precious is this kind declaration of the Saviour, to parents! This is the testimony of bim, who is now at the right hand of God. Compare these words of Jesus with the popular doctrine of the total depravity of infants, and of hell's containing millions of them, who never saw the light of the sun!

Such is the vast importance of the comparison here suggested, that the candid attention of the audience is invited to consider the following question; If the testimony of Jesus concerning little children be both true and precious, is not the opinion that little children are totally depraved, and are heirs of eternal misery, false and impure? This false doctrine belongs to the tares, which the enemy sowed among the wheat. Jesus never sowed such seed; he never uttered any thing so dishonorable to God, nor did he ever plant such a thorn to torture the feelings of affectionate parents. The doctrine of Jesus is the doctrine of love. The doctrines of men are the doctrines of hatred. The doctrine of Jesus teaches that God loves his enemies, wills their salvation, and sent his Son to save them. The doctrines of men teach that God hates his enemies and will punish them eternally. The doctrine of Jesus informs us that he came to call sinners to repentance. The doctrines of men assert that the finally impenitent will be made forever miserable, but Jesus never spake of the “ finally impenitent.” The doctrine of Jesus teaches the forgiveness of sin. The doctrines of men require a sacrifice to appease the divine wrath. The doctrine of Jesus informs us, that he will draw all men

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unto himself. The doctrines of men assert, that God has decreed but a part to be drawn to Christ. The jis la b doctrine of Jesus informs us that all things are given to him. The doctrines of men assert, that but a few are given to Christ. The doctrine of Jesus is precious the wheat ;

but the doctrines of men are tares which are to be consumed by the fire of truth and love.

There are several particulars respecting the preciousness of the doctrine of Jesus, which are worthy of special notice ; some of which we shall here mention.

First. This doctrine is from God. Jesus says ; “My doctrine is not mine, but his that sent me." The Cre thes ator, Ruler and Disposer of all things has sent us a communication of his divine will and fixed purpose concerning us. This doctrine being from the highest authority in the universe must be considered pre

a then cious.

were in Secondly. In all respects, this doctrine is most favorable to mankind. There is no particular part that can Leoph be altered for the better. Let the most wise and prudent undertake to add any thing to this doctrine and sent to they make it worse. Let them take any thing from it and they leave it not so good.

Thirdly. It is most precious on account of its simplicity and perspicuity. It is rendered so visible in the divine testimony, that any attempt to explain it tends to render it obscure. If one should attempt to show us the sun in a clear day by holding a candle before our eyes, it would obscure our vision, and tend to hide from our sight what is already as visible as it can be. Such are the effects of the wisdom of this world when employed to show us that light which shines in the "face of Jesus.'

Fourthly. This doctrine of the New Testament is life. It is the bread of God which giveth life to the world. St. Paul says; “God hath made us able ministers of the New-Testament, not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life." There is no death in the doctrine of Jesus. the Peter said ; “thou hast the words of eternal life.”


Fifthły, It is universal. It is the same to all men. Jesus has but one doctrine for every creature under heaven; and this doctrine is calculated to gather together all things in one, even in Christ. There is no particular view of the doctrine of Jesus, in which it appears more precious, than in its universality. Though the sun be most precious in its light and heat even to an individual, how glorious is the thought that this light and this heat are universal. And though these life-giving qualities are dispensed through every degree of latitude and longitude round the globe, every one has enough. So it is with that “true light that lighteth every man that cometh into the world.” Ifa few astronomers, who should study the laws of the heavenly bodies, should frame a creed embracing the most essential particulars in the phenomena of the sun, and then require every one, learned and unlearned, tó believe in their creed as a condition by which they might obtain its light, they would discover as much true philosophy as those, who stile themselvs divines, do of divinity, in framing their creeds, and requiring our assent to them, that we may obtain the favour of God.

Sixthly, This doctrine is most precious, because it is always the same. It is now what it was in the beginning, it is now what it will be when thousands of ages shall have passed away. The same love, the same mercy, the same good will of our heavenly Father, in which the most enlightened now rejoice, have, in all ages of the world, been in full exercise towards mankind; nor can they ever relax, but will forever continue.

And seventhly, This precious doctrine of the love of God is calculats to transform every rational being into its

own nature and to render every man precious like itself. “ Every man that hath this hope in him purifieth himself, even as he is pure.

-Now are we the sons of God; and it doth not yet appear what we shall be, but we know, that when he appeareth we shall be like him, for we shall see him as he is.the fruits of the precious doctrine of the Saviour will

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finally produce the joyful harvest contemplated in our text, and will load, with ripe sheaves, the blessed Redeemer of the world, who in sorrow went forth and sowed his precious seed.

When the fulness of the different times, which intervene between seed-time and harvest, have passed away, and the hand of labor is abundantly rewarded with a plenteous harvest, then the husbandman realizes the end of his toils, and comes from his field, rejoicing, bringing his sheaves with him. So, when the fulness of times shall have passed away, for the perfecting of the work of the gospel ministry, he that sowed in tears shall reap in joy. All shall know the Lord from the least to the greatest; and the knowledge of God shall cover the earth as the waters cover the sea.

As the husbandman, who commits the precious wheat to the bosom of the earth, and waits for the early and the latter rains, receives to his full satisfaction the plenteous harvest, so we are certified that Jesus shall see of the travail of his soul and be satisfied. O the blessed assurance ! Shall Jesus, who sowed in tears reap as large a harvest as will fill his vast desires ? Yes, “ for by his knowledge shall my righteous servant justify many, for he shall bear their iniquities.” Jesus gave himself a ransom for all to be testified in due

He will never be satisfied until his " ransomed shall all return and come to Zion with songs, and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.

Every convert to God, every ransomed soul that returns and comes to Zion, brings a ripe sheaf of the precious grain of love to God and love to man, which Jesus sowed in tears. It should be distinctly understood, that the design of the Saviour in sowing the good seed in the world, was that it might bring forth the fruit of righteousness.

Here then let us examine the argument which the doctrine of limited salvation urges against the final happiness of all men. The argument is this; It is not


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right in the sight of God, to bestow the same felicity on the wicked, as he does on the righteous. This is our opposer's argument, but we say it does not, in the

least, affect the merits of the subject. This objection ut only shows that the opposer is totally ignorant of what i he endeavors to disprove. The question is, is it just Det sont and right in the sight of God to bring sinners to repent

ance, and convert the ungodly to holiness? This is the question, and our opposer ought to understand it; for if he could see that, in order to disprove the doctrine for which we contend, he must show that it is not right to convert the sinner to God, he would cease to oppose.

Jesus said, as has been before noticed,“ that he came to call sinners to repentance.

St. Paul says,

6. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief.” But let us keep in mind, that Jesus saves his people from their sins; not in their sins, as our opposers seem to insinuate that we believe.

There are two particulars respecting the harvest under consideration, which may be distinctly noticed.

First. The quality of the grain to be gathered in. This is righteousness. “Such as a man sows, such

Jesus sowed the doctrine of love, of faith, of repentance, of hope, of charity, of forgiveness, of doing to others as we would that they should do to us; such will he reap.

Had he sown the doctrine of eternal hatred, final impenitence, endless

enmity, death and condemnation, he would expect to reap a harvest of the same kind. Those who preach such doctrines now, expect to see such a harvest, and they very often speak of the tremendous day, when the ripe sheaves will be gathered in. But who will come rejoicing bringing in such a harvest ?

Secondly. The extent of the harvest is a subject that claims our notice. Jesus represented the future extent of his doctrine, by the parable of the mustardseed, " which a man took and sowed in his field;

shall he also reap.”

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