I. He knows far better than we the nature and value of the soul.

We judge of these by the qualities which the soul exhibits, and by the knowledge which God hath revealed to us. We see the mind controlling matter, and making it subservient to its purposes-investigating nature, and discovering its secrets-swaying assemblies, and governing nations. We see it coming to results almost instantaneously, and bursting forth in every form of beauty and grandeur. When we compare these qualities with those of matter, we see that the soul is worth all things material. That which thinks and reasons must be more valuable than clay. And then we know from revelation that it is immortal—that it shall outlive the body-the world-and live for ever!

But the Creator knows these things far better than we. He formed the soul after the model of his own. He knows the effects which it can produce, and the extent to which it can be enlarged eternally. You see it weighed down by bodily infirmities, and unable to effect more because its instruments are weak or broken; he sees it unshackled and complete in all its powers. You witness it tainted and biased by sin; he sees it pure and shining in its renewal. You see it when it has but commenced its course, and soon its instruments are powerless, and it has itself departed; he beholds it when it has progressed in the development of its powers, beyond all time. You try to learn its duration by the lapse of ages, and get but an overpowering glimpse; he looks on its being as commensurate with his own, and he inhabiteth eternity. O! such is the difference in knowledge between us and him.

II. He knows far better than we the nature of our future state of existence.

It is the law of his throne, as unchangeable as himself, that the wicked "shall go away into everlasting punish

ment: but the righteous into life eternal." Respecting these two states of existence God has given us sufficient knowledge to create the most powerful motives-as powerful as they can be consistently with human freedom and probationship. Yet " now we see through a glass, darkly;” we know in part;" though the little that we do know might, if we would improve it, lead us to greater knowledge.

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We judge of heaven by the description given us of its scenes, pursuits, inhabitants, and enjoyments; by the ́necessity of our nature we liken or contrast it with what we here see, or know, or wish, or imagine. But it hath neither perfect likeness nor contrast here. It is another and a better world. "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." But he knows the worth of heaven. It is his creationabode-throne; worthy of his nature, perfections, and glory. From all eternity has he delighted in it. He is capable of comprehending its worth, being holy and infinite. This heaven you are to gain or lose.

We

Equally great is the contrast with regard to hell. judge of the deserts of sin by our views of its nature. Some view it as a trifle-some as an evil-few as 66 exceeding sinful"-none view it as he does. We judge of its effects by what we feel, know, or see, or by what is threatened-as remorse, pain, social evils, human sufferings, and the judgments of God. But remorse is not unattended by hope-pain has its alleviations-evils have a cure-sufferings a mitigation-judgments are consistent with a dispensation of mercy; for men are here under the restraints of law and grace. God knows the nature of sin; he views it as infinitely hateful. He knows its effects, for he sees them; remorse attended by despairpain unalleviated-evils without a cure-sufferings with

out bounds; no law, no grace, no mercy restraining them. He knows the pain which you can suffer and he inflict, while we cavil, speculate, conjecture, and deny.

III. He loves our souls more than we love them.

You may think I occupy doubtful ground, but it is the ground which the Bible occupies. What is the test of love? Words? "O that they were wise, that they understood this, that they would consider their latter end!" "As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?" "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." "Look unto me, and be ye saved, all the ends of the earth." "Come unto me, all ye that labour, and are heavy laden, and I will give you rest." "How shall I give thee up?"

When have such words of desire and love been heard from you? They are the words of one who has loved you long, with an "everlasting love"-of one who has infinite love-of one who "is love!" Are acts the test? Has not God loved you at a cost-even the sacrifice of Christ? Loved you, though you have rejected his Son? Loved you unto death? Has he not performed for you the work of a Redeemer, Mediator, Intercessor, Reprover, Guide? When have you made such efforts, such sacrifices? Alas! the love of God has so often been brought before you, that it ceases to affect you as it should. But, sinner, how much do you love your soul? Let your trifling with its immortal interests answer! See one man selling it for fashion-another for sensuality-another for friends -another for gold. Do not actions speak louder than words? For that soul Christ gave his blood, while earth trembled, and heaven wondered! O! is there not a

difference in emotions and in acts between God and you?

From what has been said you now see the reasons of God's strong expressions of regard. They are strong, but not exaggerated. Earthly language fails when used to express his love. It has no earthly expression but the agonies of the garden, and the sufferings of the cross. See Christ sweating, groaning, bleeding, dying! That is the manifestation of thy Saviour's love! But do not from this grasp the wild and daring fantasy, that his love will induce him to save you in any way! O no! God is not a lawless being; he loves his law better than he loves you: his love for you runs only in the channel which that has opened. If you will force him to give you up, he will do it! Say, sinner, what wilt thou do? Mercy holds thee on the crumbling verge of ruin! Her arm may even now tremble! Shall she release her grasp? Spare him, O Father of mercies, spare him!

MISCELLANEOUS.

HOSTILITY TO TRUTH.

AN ORATION PRONOUNCED AT BROWN UNIVERSITY, SEPT. 3, 1834.

EVERY thing connected with the material world is changing. Days pass away like the waves of the ocean which rise, break, and disappear. The seasons roll on their courses, and change the face of nature; at one time decking it with beauty, at another shrouding it with gloom. Man changes in outward appearance; the animated countenance of youth is followed by the grief-worn visage of age: the feelings of his soul are fluctuating; joy turns to sorrow, love to hatred, hope to despair.

To this great law of change there is, however, one exception. The spirit of Hostility to Truth for ever remains the same. Uniting with the baser passions of the soul, this spirit has gone abroad over our world, and has left desolation and ruin in all its course. Science, liberty, and religion, have felt its withering influence; but, deathless as the source from which they sprung, they survive to recount the difficulties against which they have struggled.

From the earliest ages individuals have devoted themselves to the study of the sciences. They have dedicated their talents, and sacrificed their lives, to accomplish the object of their investigations; but how often has hostility to truth placed almost insurmountable obstacles in the path to success? Having discovered some law of matter or of mind, they have shown its tendency to increase the