There is another description of universalists among us, whose tenets are not so directly pernicious to virtue, but yet, as not according with the form of sound words contained in the Scriptures, cannot, in my view, be adopted with safety;—I mean those who admit the certainty and reality of future punishment, but deny that it will be eternal. Their imagination is shocked at the idea of a misery that will never end, of “a fire which is never quenched, and of a worm which never dies." They endeavour, therefore, to believe, that after a certain period of torment, the rich man, with the wicked in general, will be brought to repent, and will then be liberated; that the great gulf will be filled up, or a bridge thrown over it on which they may pass to heaven. We should all most joyfully hail this belief, were it supported by scripture authority. But had it been the design of Christ, that we should so believe, would he not have given some hint or intimation of the kind in the parable before us, or in some or other of his various discourses on the day of judgment and final consummation of all things? In all these, however, the reverse is explicitly affirmed. Throughout the Scriptures, from Genesis to Revelation, destruction, perdition, everlasting punishment are the threatened and predicted end of the wicked. How, then, can salvation be their final portion?

According to this theory, future punishment will be disciplinary; like the afflictions of the present

life, all intended for the benefit of the sufferers, to bring them to repentance, and so to salvation. But this hypothesis is so far from being supported, that it is explicitly contradicted by the general tenor of Scripture. The late Dr. Chauncy admitted that the punishment of the wicked might continue for a very long duration, even for ages of ages, though he was confident it would cease on their repentance, that each sufferer would be released as soon as he should repent. But will they not all repent at the moment when they shall be convinced of the reality of this misery? Could repentance then avail them, surely the sight, without the experience of hell torments, must be sufficient to produce it. "When

once the master of the house has risen up, and shut the door," at that juncture, the excluded are represented as repenting, "knocking," and with the utmost importunity supplicating admission. The dreadful reply which they receive, shows their repentance to be too late.

What room for hope can there be, in favour of those who shall receive "judgment without mercythe full recompense of their deeds-be punished according to their works," and being once in the place of punishment, "shall not come forth thence till they have paid the uttermost farthing?" Of course, they must suffer the full penalty of God's law. If after this they shall be saved, their salvation will be, not of grace, but on the ground of their having, in their own persons, answered the demands

of the law. But is not a salvation of this kind represented, throughout the Gospel, as impossible? How often is the assertion repeated, "by the deeds of the law, no flesh shall be justified."

My brethren, after nearly three score and ten years' acquaintance with the Holy Scriptures, it does appear to me to have been the intention of the writers of them, that we should believe that if we die in our sins, impenitent and unrenewed, we shall be lost and undone forever! This fear is set before us on purpose, that it may aid and facilitate our escape from the threatened danger. I appeal to your judgment, whether it will not be more wise and rational to cherish this fear, than to attempt to abate or lessen it? Tremendous as the idea is, should we not keep it always in our thoughts, till it has produced the effect intended by our Saviour's discourse in the text; and brought us to a fixed resolution to part with our sins, and to comply with all those duties prescribed as necessary to the working out of our salvation? May the divine mercy grant that we may all fly from the wrath to come, and take hold on eternal life!

SERMON VI.

PHARISEES' RIGHTEOUSNESS.

MATTHEW v. 20.

Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

THESE Words occur in what is called our Lord's Sermon on the Mount. In that discourse, he explains the true meaning of various precepts contained in the divine law, and vindicates these precepts from the corrupt glosses and false constructions of the Scribes and Pharisees. In this connexion, the text comes in as a solemn caution against the corrupt principles of those Jewish teachers.

In the writings of the Evangelists, no words are of more frequent occurrence, than Scribes and Pharisees. They are thus generally mentioned together, probably on account of their close affinity and agreement with each other. In our Saviour's time, those among the Jews who were devoted to the study of the law, its authorized transcribers and public ex

pounders, had the title of Scribes and Doctors of the Law. They were its regular public teachers, the preaching clergy who instructed the people, while the priests attended the sacrifices. Their profession ́and the duties of their office required in them a most thorough knowledge of the holy Scriptures; and this they were supposed to possess, as appears from Herod's consulting with the "Scribes of the people," as well as with the chief priests, when he wished to learn where, according to the prophecies, the "Messiah should be born."

The Pharisees were a religious sect or denomination, distinguished from others by their own peculiarities; and these peculiarities consisted in their claim to a knowledge of the law more accurate, a veneration for it more profound, and an observance of it more strict and scrupulous, than were professed by others. It may naturally be supposed that the Scribes were generally of this sect, among whom the law of God was held in such high estimation. On account of their officiating as public teachers, the Scribes and Pharisees are said "to sit in Moses' seat ;" and our Saviour exhorts the people to regard and obey them so far as they taught the uncorrupted doctrines of Moses.

We are to remember that, at this time, the Jewish religion, as contained in the writings of Moses and the Prophets, was the only true religion in the world; and the Jewish nation the only people on earth by whom this religion was professed. To