energy from the facts to which that memory testifies, may perchance enter into that dreadful compound of woe of which the Bible speaks in a manner well calculated to arouse the sensibilities of a sinning and sleeping world. Those, moreover, who were born and educated in a Christian land, a land of Sabbaths and of Bibles, where the light of truth, as compared with the rest of the world, shines with unusual brightness, if proving recreant and undutiful under the high privilege thus afforded, must lay up for themselves a most awful treasure of bitter recollections hereafter. It is a clear doctrine, of both reason and revelation, that the more light one has, making a bad use thereof, the more guilt he incurs, and proportionately the darker his prospects for the world to come. Is it then true that the Bible contains a revelation from God? True, that Jesus Christ, the divine Saviour of men, put on the robes of our humanity, and after a public ministry full of light and love, laid down his life as an atonement for the sins of a lost race? True, that the Gospel which he preached and sealed with his own blood, is "the power of God unto salvation to every one that believeth ?" True, that the God of this Gospel requires our acceptance of the same, enforcing it by the solemn sanctions of eternity? True, that this Gospel is urged upon us by motives greater than which it is not possible to conceive? Are these things true? And is it further true that we are the persons who know and believe these things, who have known and acknowledged them from the days of our earliest childhood? And, still further, is it true that we are setting at naught, and practically treating as fabulous, these gracious and glorious counsels of the great God in our behalf? Do we thus live under the Gospel? Are these the premises of life given, and these the facts of life conducted? Then, alas! alas! for our pros pects in the world to come! It were better for us to have lived and died in the deepest darkness of paganism. I can think of no other class of beings upon whom memory will visit so stern a retribution, or in whose future experience the sense of self-ruin and guilt will burn with such resistless fury. It will be an awful thing in eternity to think of such conduct in such circumstances as a true and faithful transcript of time. The soul, pierced by the terrible vision, must pour forth the bitterest wail of anguish that ever fell on the ear of intelligence. In the following lines, containing, perchance, quite as much truth as poetry, we perhaps have the earthly costume of an immortal experience: "Yonder sits my slighted Saviour, With the marks of dying love; When I felt his spirit move!" I have thus discoursed to you upon memory considered as a retributive power, defining the faculty, explaining the laws of its action, unfolding the extent of its retentive grasp upon the past, and finally contemplating its impression in relation to the question of happiness or misery. In these several aspects, I have endeavored to show, on the ground of a reasonable analogy, what we are to expect in the life to come, employing the data of the present as a lamp to guide our thoughts into the future, and in every step of the progress reaching the very conclusion that coïncides with the Bible doctrine of our endless being. How much weight there is in these views, is a question upon which the hearer will judge for himself. To me it seems clear that they are sufficiently probable, and if probable, sufficiently significant, to address to all men a very solemn appeal in favor of Christian virtue, and an equally solemn one against sin. Combined with the explicit teaching of the Scriptures, they give to thought its law, to action its rule, to purpose its end, to virtue its hope, to sin its fear, and to immortality its condition. They present man to our view as a being capable of a great good, and equally capable of a great disaster. He has within himself the elements of the stupendous possibility, and he may by action create the elements of the certainty. My prayer to God is, that we may so act in this life, that when we review it in the next, memory will be our blessing and not the minister of endless woe. "On! that men would praise the Lord for his goodness and for his wonderful works to the children of men!"-PSALM 107: 8. THE works, in which the goodness of God is expressed in the present state, and for which we are called to praise him, are the works of creation and redemption. This world is a stupendous example of the creative power and wisdom and goodness of God. "The heavens declare his glory and the earth is full of his riches." His great power and goodness appear in the light of the sun and moon and stars: in the various orders of creatures which he has brought into existence, and in the provision he has made for their wants; especially in the existence of man, whom he made in his image, capable of obeying his laws, of enjoying his favor, and of seeing his perfection displayed in his works. The goodness of the Lord appears in creation, not only in providing what is necessary for man and all creatures, but in rendering what is necessary agreeable, so that they are induced to partake of it as a gratification, as well as for support. The light of the sun is not only useful and necessary, but pleasant. The fruits of the earth are not only means of subsistence, but agreeable to the taste. There is a pleasing as well as useful variety in the changes of the year. "Every thing is beautiful in its season." A field covered with snow in winter, considered in its associations and appearance, is as truly beautiful as a field covered with verdure in summer. Trees filled with blossoms are, on the same principle, as beautiful in spring as trees loaded with fruit in autumn. When we look abroad upon the scenes of creation, and in addition to the utility of every thing, consider how much there is to gratify the sight, the hearing, the smell, the taste, we must acknowledge that God is good. Like those pieces of coin which are valuable not only for their intrinsic worth, but for their workmanship, all things are inscribed with the skill, the goodness, the image of the Creator. His goodness is exemplified in social blessings. These are adapted to our joy in prosperity, and to our support and solace in adversity; to our interest, our improvement, and our happiness in all respects. His goodness is expressed in schools and literary institutions, which are so necessary to expand, and enlighten, and enrich the mind. It is expressed in the blessings of liberty, and in the influence of government by which our lives, our property, and our rights in general are protected. But the Gospel is the most glorious dispensation of his goodness. This breaks the fetters of sin. This looses the bands of death, brings us into the glorious liberty of sons of God, and renders us heirs of a glorious and blessed immortality. In this world the Son of God has appeared-appeared in our nature. Here he has made an atonement for sin, and overcome the powers of darkness. Here he arose from the dead, and for our salvation ascended to the right hand of all majesty and power. Here that blessed Spirit who garnished the heavens, and who is the author of all life and light, is pleased to exert his gracious influence in restraining and sanctifying men, in guiding and supporting them in the path of duty, and preparing them to receive a crown of glory which fadeth not away. Here God has given the Scriptures, and appointed Sabbaths and the ministry of the Lord, and all the means of grace; and even the afflictive dispensations of his providence are overruled for good. The Lord expresses his goodness in particular gifts. With these some of mankind are more highly favored than others. The inhabitants of this country enjoy not only those blessings which are common to mankind in general, as food and raiment, but some blessings which are in a sense peculiar to them. They have more liberty than any other nation, and their form of gov ernment is more suited to a free people. They have the most religious liberty. Their consciences are under no restraint as to articles of faith or modes of worship; and if they avoid being bewildered, or led astray by the multiplicity of doctrines that are preached, or the variety of forms they have opportunities to adopt, and study the Scriptures, and make them their guide, they may be purer in doctrine, and simpler in worship, and more eminent in piety, than any other portion of the Christian Church. To praise him implies a sense of his original and infinite good ness. He has expressed his goodness in creation, by bringing all things into existence out of nothing; and he expresses his grace, by forming creatures for the services and enjoyments of his kingdom who were worse than nothing. It is his design, in all his works and dispensations, to bring creatures to a knowledge of his character, and furnish inducements for them to love and adore him: and a view of his perfection, as infinitely superior to things created, is necessary that he may be the object of our praise. The duty farther implies gratitude for his benefits. He is the author of all good. He has created innumerable subjects of enjoyment, and faculties to enjoy those which are not created, so that we may partake of universal good. We should be grateful for the benefits conferred on others, as well as on ourselves. If we do not rejoice in the provision made for their happiness, we shall be opposed to the goodness of God, and shall be incapable of the true enjoyment of it in any respect. Yet we should be peculiarly sensible of benefits conferred on us; for in not acknowledging the goodness of God in what we feel and possess, we should indulge ingratitude against the dictates of nature. should be grateful for the consolation he has provided for us under the experience of evil; that he renders it subservient to good; that he "brings light from darkness, and order from confusion;" that in this state of trial and change, he is preparing the way for the fullest manifestation of his glory and the highest perfection and happiness of his believing and obedient creatures. แ We To praise God implies a disposition to conform to him, to walk in his commands, to seek his glory, and the temporal and everlasting welfare of our fellow-men. Doing justly, loving mercy, and walking humbly with God;" for how can we be pleased with that goodness which we do not wish to resemble, and the laws of which we are not inclined to obey? To praise God implies that we trust in him for future support and happiness; for his goodness is infinite and inexhaustible. Our views of it would therefore be essentially defective, and very dishonorary to him, if what we have already received should discourage us from expecting what may be necessary in future. "Godliness has the promise of the life which now is, and of that which is to come." There is a connection between the present and the future state; each is equally under the divine government, in relation to the same ultimate object. "God will therefore withhold no good thing from those that walk uprightly." He has promised that he will provide for them, and support them in all their trials and changes. He has promised that the Church shall be continued, and rise superior to all opposition, so that the earth shall be full of the knowledge and glory of the Lord." Though the world and all material systems are "reserved unto fire against the judgment of the great day," yet the dead shall be raised, and after the judgment, to the righteous scenes will be opened extensive, varied, and glorious beyond expression or thought. But God is the only object of praise, and the only ground of rejoicing. It should be the language of all intelligent creatures, "Whom have we in heaven but thee, and there is none on earth we desire beside thee. Things created are a shadow. Thou art the only original, substantial, all-sufficient good." |