established principles of the divine government, for God so to exercise his sovereign power as to effect this change, would not infinite mercy prompt to annihilation rather than the infliction of ceaseless torments? Non-existence, certainly cannot offend; and it cannot be denied but this object would be as effectually gained by striking the guilty from existence, as by perpetuating their lives, their guilt and sufferings to eternity. And who, I ask, would not infinitely prefer annihilation to an eternity of wretchedness and hopeless despair?

As the particular we are now considering is one of importance, we will go still further, and inquire, will the infliction of endless punishment on the sinner prevent his continuance in sin, or a repetition of his iniquities? If this effect should be produced, the punishment would be remedial; and when the purpose for which it is inflicted shall be accomplished, and the sufferer cease to deserve further pain, punishment must of neces isty cease; and any longer continuance of it would be cruelty, injustice and revenge. You will bear in mind the proposition which has already been laid down, that in order to establish the doctrine of endless misery, the endless continuance of sin is indispensible; and from this proposition, and the remarks already made it is obvious that the infliction of such punishment will not, and cannot accomplish the object now under consideration.

I will now proceed yet further, and show that endless punishment, instead of accomplishing this object, must necessarily and eternally frustrate it, and render its attainment impossible, even to God himself. Man, in a future and immortal state of existence will be as much dependent on God as he is in this life; and consequently as much a subject of his moral govern

ment, and under as strong obligations to obey him as he is now; and we have no reason to believe that the requirements of the law of God will be changed, so far at least, as they relate to the duties which man owes to his Maker. This law requires love, undivided and perfect love from all men; and this love is produced and called into exercise in the creature, by the manifestation of the love and goodness of God. Did our heavenly Father possess no love for his children, or should he never manifest that love to them, it would be morally impossible for them to love him; and this is the only ground on which he requires us to love him. Search the whole volume of divine inspiration,-examine the testimony of all the prophets, of Christ, and his apostles,consider the gracious promises and merciful invitations of the gospel,-contemplate the glorious displays of divine goodness and parental love in all the works of creation, and the dealings of Prov idence towards all creatures; and then say, is it not for these you love your adorable Creator! In a word, do we not "love him because he first loved us?" Let us, however, for a moment reverse this scene; and let us suppose that when wo perused the sacred pages, instead of reading "God is love," we should read he is unmixed and eternal hatred, instead of the assertion "the Lord is good to all; and his tender mercies are over all his works," we should find it declared, he has no goodness, and that his cruelties are over all his works; suppose in the language of the prophets or apostles we should be told he has appointed us to unending wrath-that he has pleasure in the unrighteousness and death of sinners,and that it is not his will to have them come unto the knowl edge of the truth and be saved;-suppose in reading the invitations and promises extended to us in the gospel, we should find language like the

following-look unto me, and be ye damned all ye ends of the earth; ho every one that thirsteth, come ye to the waters, and ye shall have no milk nor wine; come unto me all ye that labor and are heavy laden, and ye shall find no rest; take my yoke upon you, for it is grievous, and my burden is heavy; in cursing I will curse thee, and in thy seed all the families of the earth shall be cursed; suppose that in the organization of our bodies, all our senses had been so constituted as to be sources of constant pain and distress; that all the objects, with which we are surrounded were disgustful; and that all the dealings of Providence towards us were calculated to deprive us of what little happiness and enjoyment our own ability could procure for ourselves ;-suppose all this, and then ask, can I obey, from the heart, the commands of such a being? Can I love him with all my heart, soul, mind and strength ?— Can I be reconciled to him, and his moral government ? and can I repose unshaken trust and confidence in him? you will at once discover that these things would be morally and utterly impos sible.

Let us now apply this reasoning directly to our subject. It has already been observed that man will eternally remain a subject of the moral government of God, and under obligation to obey him. This will be admitted by the most strenuous advocates for the doctrine of endless punishment; for whenever the obligation of obedience ceases, on the part of man, he will cease to be a subject of punishment for disobedience.

We

have been taught, (and correctly too, if the doctrine in question be true,) that when an individual is consigned to this state of punishment, he is not only removed beyond the reach of God's mercy, but entirely divested of hope; that he

knows his condition is irrevocably fixed; and that when millions on millions of ages shall have rolled away, his sufferings will be no nearer a termi nation than when they first began. Contemplate, my friendly hearers, for a moment, the situation of a hapless fellow mortal, placed in this condi tion by the sovereign of the universe, cast off for ever from the presence and favor of God,-tossing continually on the billows of unmingled wrath, in regions where

"Tempests of angry fire shall roll,

To blast the rebel worm;

And beat upon his naked soul,

In one eternal storm;"

with no companions but devils and damned spir its, hearing no sounds but those of mingled las mentations, groans and curses,-continually tormented by the "stores of vengeance" which the Almighty has prepared, consisting of

"Eternal plagues, and heavy chains,
Tormenting racks and fiery coals,
And darts t' inflict immortal pains,

Dip't in the blood of damned souls ;"

suffering all the bodily pain and mental agony he is capable of enduring, yet waiting "for fiercer paius," the command of the law continually Bounding in his astounded ears, as if uttered by the united voices of ten thousand thunders, say ing, "Love the Lord thy God with all thy heart, and with all thy soul,and with all thy strength, and with all thy mind;" is it possible for him to obey this command? Can he behold with any other emotions than those of horror and perfect hatred, that being from whom he knows he shall eternally receive nothing but unmerciful, and unmitigat ing vengeance ? It is impossible. But could we admit the possibility of obedience; and that love

to God could be exercised by a being in this condition; let it be remembered, the moment love should be produced and brought into exercise, that moment disobedience must cease, and suffering come to an end,

Nothing further can be necessary to show, that, so far as punishment is calculated to prevent the continuance of sin, or a repetition of transgression, the infliction of endless punishment must necessarily fail of accomplishing this object, and not only fail, but with an almighty power, and a resistless energy, it would perpetuate sin to the wasteless ages of eternity, by placing its subjects in a condition where they would be irresistibly impelled to hate God so long as he exists.

3. We now come to a consideration of the only remaining object of punishment, which is, that it may serve as an example or warning to others. It cannot be said that endless punishment, in a future and unseen state of existence, is an example to mankind in this life; for they cannot see it, neither do they know it is inflicted; and consequently it can be no example to them; it therefore follows, that if it be necessary for an example, it must be either to those in a similar condition, i. e. such as are in hell; or else it must be to the holy and beautiful inhabitants of heaven, who are in possession of "fulness of joy,' and "pleasures forevermore." But can it do any good as an example, to such as are consigned to remediless woe? Can it be of any possible ad. vantage to them? Will they be reformed or de terred from a continuance in sin by a view of the ceaseless torments of their fellow creatures? This will not be pretended; and the admission that this effect would be produced, would shake the doctrine of endless torment to its very foun dation. It follows then, if the infliction of this