fore you die, God will punish you. Observe if you do not repent, you shall be punished. Suppose a parent, were to say, Son if you transgress my laws, and do not repent before you are twenty one. I will surely punish you-What good would it do? Suppose our State were to pass a law saying, If men are guilty of crimes,they shall be punished when fifty years old, if they do not repent? What good would it do? None at all, and yet this is just what Mr. Hatfield says.

He teaches

that if sinners do not repent before they die, they shall be punished. Now I say, it is the certainty of punishment which restrains sinners ; and according to Universalism, it is as certain as that there is a God. But still Mr. Hatfield says, Universalism never reforms men-that Mr. Sawyer labored here many years, but could point to no fruits of his labor in reclaiming the ungodly. This statement is heaven wide from the truth. I have been told by many that large numbers were converted by his ministry-that the very best of results attended it.

REVIVALS.

But Mr. Hatfield says the labors of Br. Sawyer were attended by no revivals-no outpourings of the spirit. This is a great mistake. His labors produced true revivals-just such revivals as those of which we read in the bible. He had often the satisfaction of seeing a love for truth revived; a love for God and man revived; and a love for duty revived. Such revivals make men more honest and kind, more ready to do as they would be done by, more willing to help the poor and needy, more disposed to worship God,

The revivals of Mr. Hatfield are revivals of dogmatism and bigotry, revivals which make men narrow, exclusive, and illiberal, sour and morose. They were formerly called reformations, but long experience has proved that they made men no better, and instead of being called reformations, they are now called awakenings, excitements, stirs !

If such revivals are the work of God, why do they never follow the ordinary labors of the minister? Why do they not come in the summer season? Why do Mr. Hatfield's revivals always take place after the holidays? Cannot God's spirit operate in all seasons of the year? Can it not operate without revival machinery? Must extra measures and extra help be had, in order that the spirit may be efficacious? These questions show that what Mr. Hatfield calls revivals, are the work of men, and not of God; that neither God's spirit nor God's truth has any agency in producing them. They are the product of false fears-of impassioned appeals designed to alarm, Hence the subjects of such revivals are the ignorant, the superstitious, and the weak.

Their

Universalists have no such revivals. revivals are produced by preaching the love of God, and the love of Jesus; by unfolding the eternal principles of righteousness, and enforcing the moral and religious duties of the gospel. We hope soon to witness such a revival. We hope to see the aged and the young flocking in great numbers to the cross of Jesus. We hope to see the ungodly of every class, the profane, the intemperate, the worldly, forsaking their sins, and coming to him. Already some have come, and we bless God for it. Others are thoughtful

and inquiring the way to Zion. Light is beginning to dawn upon their minds, and they are hungering and thirsting after righteousness.

SERMON IV.

For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope:" because the creature itself shall be delivered from the bondage of corruption, into the glorious liberty of the children of God. Rom. viii., 20, 21.

In his sermon against Universalism and Universalists, Mr. Hatfield asserted, in the most positive manner, that no inspired writer taught the salvation of all men. In order to give all the consequence that was possible to his assertion, he took the pains to name each writer, and asserted again and again, that not one of them gave any countenance to the doctrine. This was a false position, and one which no man can sustain. I propose in this discourse, to show its falsity. In doing this I shall not tax your patience with listening to quotations from every book in the bible. I shall not, for I do not pretend that every book contains the doctrine. Who would expect to find it in the book of Ruth, which contains simply a history of Ruth's devotion to her mother-in-law, and does not contain a single reference to the subject of salvation, or to a future life? Who would expect to find it in the book of Ezra or Nehemiah, which are mere histories of the rebuilding of the temple, and which say nothing of

futurity, or in the book of Esther, which is a mere history of a brief portion of the life of that estimable queen?

Really Mr. Hatfield does not exhibit much of the candor of an enlightened theologian, in saying we cannot find Universalism in such books. Can he find the doctrine of endless misery there? He would as soon look for it in the history of the American Revolution! He knows that they do not treat upon salvation or eternity. His long array of names, therefore, was a flourish that betrayed either a sad want of fairness, or a strange ignorance of the scriptures.

There is another reason why I shall not detain you with quotations from each book in the bible. All that the different authors of the bible say in regard to the final destiny of mankind, is in perfect agreement. If one teaches the final salvation of all mankind, all that the others say upon their final destiny must correspond with it. Prove any contradiction between any two writers, and you prove that both cannot be entitled to credit. If then, you can find one passage which clearly teaches the salvation of all, you may safely conclude that there is not one passage in the whole bible which contradicts it. If, on the other hand, you can find one passage which teaches endless misery, you may positively conclude that there is not one which teaches endless happiness for all. If, for instance, I could find the phrase end. less death, endless pain, endless night, endless hell, or endless punishment, I should say at once Universalists misunderstand their proof texts; but I do not find the word endless any where applied to sin or its consequences. I find the words hell and damnation, hell-fire, eternal and ever

lasting, death and destruction, but I find all these words used with reference to things limited in duration, and to denote limited evils. Consequently they cannot be unequivocal proof of endless misery. It is impossible that they should be such proof.

We come, therefore, to the question, Do the scriptures teach the salvation of all men? As I wish to give as full an answer as possible to this question, I will prove,

I. That God purposed all men for happiness. II. That his purpose is unalterable.

III. That he has provided the means requisite for its accomplishment.

IV. That it will be accomplished.

V. That he has promised its accomplishment.

And

VI. That all his representations of the termi nation of his moral government show its accomplishment.

GOD'S PURPOSE.

That God had a purpose in the creation of man, will, I presume, be disputed by none; for no intelligent being can act without a purpose. Man, in everything he does, has a purpose: When he tills the earth, when he sails the sea, when he works at the forge, when he writes a book, he has a purpose. Every act of an intelligent being presupposes a purpose which prompts to that act. God, then, when he made man, had a purpose, and that purpose must have been one of three things: 1. To make all men miserable : 2. To make a part miserable and a part happy: or 3. To make all men happy. There are none who say God purposed to make all men miser