Lord shall prosper in the hands of Christ. Now we know what God's pleasure is. He has no pleasure in the torment of man. He does not

afflict willingly. It is his good pleasure to have all saved. This pleasure shall prosper in the hands of Christ. Such is God's promise.

Allow me to introduce a simile in order to illustrate the meaning of this promise. Suppose a father has three sons, two of whom stray far away from home, and dwell with the idle and vicious of a distant state. At length the father hears where they are, and of their wretched condition, He bids the son who is with him go and seek them, and bring them home. The son goes with a desponding heart. At length he hears a voice saying, Be of good cheer, for thou shalt see of the travail of thy soul, and be satisfied. The pleasure of thy father shall prosper in thy hand. He now goes on his way rejoicing; he finds his brothers, and begs them to return. But suppose only one returns-that notwithstanding all his entreaties, one refuses to leave his evil companions, would the father's will be done? would his pleasure prosper in the hands of the son? would the son see of the travail of his soul and be satis fied? You all answer no. Nothing but the return, then, of both brothers would be a fulfilment of the promise.

Apply this simile all men have strayed from God. Jesus, our brother, has come to restore us. The promise is, that he shall see of the travail of his soul and be satisfied that God's pleasure shal' prosper in his hands. All, then, must be restored; and unless all are, he will not finish his work— he will not realize the fulfilment of the promise made to him,

THE TERMINATION OF GOD'S GOVERNMENT. All the representations of the termination of God's moral government, show the accomplishment of his purpose.

1. Mankind are now in ignorance; but all shall be taught of God. Jeremiah says, "And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord; for they shall all know me from the least of them unto the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sin no more." xxxi., 34.

2. Mankind are now wanderers from duty; but all shall return. "And the ransomed of the Lord shall 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." Isai. xxxv., 10.

3. Mankind are now enemies to God, but all shall become his friends. “And having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven." Col. i., 20.

4. Mankind are now sinful, but all sin shall be done away. "Thou shalt call his name Jesus: for he shall save his people from their sins." Matt. i., 21. "Behold the Lamb of God, which taketh away the sin of the world." John i., 29.

5. Mankind are now mortal, but all shall become immortal. Behold, I show you a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and and we shall be changed. For this corruptible

must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." 1 Cor. xv., 51-54. 6. Mankind are now sorrowful, but their tears shall all be wiped away. "And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations. He will swallow up death in victory, and the Lord God will wipe away tears from off all faces, and the rebuke of his people shall be take away from off all the earth: for the Lord hath spoken it." Isai. xxv., 7, 8.

Such, brethren, is the testimony of the scriptures in regard to the destiny of the world, and we see that with one voice they unite in teaching that all men will be heirs of everlasting blessedness. Hence they denominate Jesus the Savior of the world. Thus we read, "The Father sent the Son to be the Savior of the world." We read, too, "We have seen him ourselves, and do know, that this is indeed the Christ, the Savior of the world."

Savior of the world.-This is the name by which Jesus is called. Not the Savior of believers-not the Savior of the elect-not the Savior of a part of the world, but the Savior of the world. Now how can he be called the Savior of the world, unless he saves it? It is usual to say, He is the Savior of the world because he offers to save it. But is offering to do a thing doing it? Suppose a man owes a large debt to Mr. Hatfield, and instead of paying the debt, he only offers to do it, would he be satisfied, and say the debt.

was cancelled? If we could pay debts in this manner, we should not have so many bankrupts as we now have.

Suppose I see a man drowning, and go and offer to save him, but do not, could I be called his Savior? What would be thought, if I were to go about your city, claiming to have saved a man who was drowned? Should I not be told that I made a false claim, that the man was not saved? And what would people say,if I were to reply, O I know that I know he was lost-but I offered to save him? Offering to do a thing is quite different from doing it.

But suppose we say offering to do a thing is doing it. Suppose we say, Christ is the Savior of all he offers to save, whether they are saved or not-that he is the Savior of all now in hell, that had the offer of salvation, would this entitle him to the appellation of the Savior of the world? We answer no, because not one half of the world have had the offer-not one half have heard of Christ. This common method, therefore, of solving the difficulty is opposed to fact. Thus there is no way in which Jesus can justly be called the Savior of the world, unless he saves it.

One of the best representations of the scriptural testimony on the extent of salvation, which I ever saw, was that issued a few years since, consisting of a pair of balances. In one scale were the words As in Adam all die, and at the centre of the beam, the words, even so, and in the other scale, the words, In Christ all shall be made alive. That is an admirable representation. Let us weigh a text in this balance. "Therefore, as by the offence of one, judgment came upon all men to condemnation; even so by the righteousness

of one, the free gift came upon all men unto justification of life." Rom. v., 18. See also v. 20, 21. Thus you see, we have no occasion to deny the scriptures. They are our storehouse of knowledge the foundation of our hope.

SERMON V.

There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day.. And there was a certain beggar named Lazaras, which was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man's table: moreover, the dogs came and licked his sores. And it came to pass that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; and in hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarous in his bosom. And he cried and said, Father Abraham, have mercy on me; and send Lazarus. that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. But Abraham said, Son, remember that thou in thy lifetime receivededst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And besides all this, between us and you there is a great gulf fixed; so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. Then he said, I pray thee therefore, father, that thou wouldst send him to my father's house: for I have five brethren; that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, if they hear not Moses and the prophets, noither will they be persuaded though one rose from the dead. Luke xvi., 19-31.

As I wish to throw all the light I can upon this text, I will begin by giving you the outlines