EZEKIEL XXXiii. 11.-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?

THE word death is used with some variety of signification in the sacred scriptures. In some places it denotes the separation of the soul from the body. It is then called temporal death-in others, it expresses the separation of the soul from purity and holiness, and from the favor of God in the present life. It is then denominated spiritual death-or a death "in trespasses and sins." And in others still, it signifies the entire and everlasting abandonment of the soul by God to sin, misery, and ruin in the future world. This is eternal death.

The text teaches us then, that God has no pleasure in the eternal death of the wicked.

This is evident from what he has said, and from what he has done.

It is manifest,

1. From what God has said. In the text, he has declared most explicitly, that he has no pleasure in the death of the wicked. And this declaration is confirmed, too, by all the so

lemnities of an oath-" As I live, saith the Lord God, I have no pleasure in the death of the wicked." The same truth is also affirmed in the following passages from the Word of God: "The Lord is not slack concerning his promise, as some men count slackness; but is long suffering to us-ward, not willing that any should perish, but that all should come to repentance.' "Who will have all men to be saved, and to come to the knowledge of the truth."

The invitations of the Son of God, extended to impenitent sinners, accord most perfectly with the declarations which have now been presented. "Come unto me, all ye that labor and are heavy laden, and I will give you rest." "Him that cometh unto me I will in no wise cast out." And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come: and whosoever will, let him take the water of life freely." Are all these explicit declarations and these encouraging invitations devoid of meaning? Is Jehovah insincere and heartless in those manifestations of feeling which are made, when he exclaims, "O that they were wise, that they understood this, that they would consider their latter end!" "O that my people had hearkened unto me, and Israel had walked in my ways!" Who is prepared to take upon himself the tremendous responsibility of charging God with insincerity? The conclusion then is inevitable, that God takes no pleasure in the death of the wicked.

But let us consider,

2. What God has done in behalf of sinners. Here we shall find still stronger evidence, that he has no pleasure in the death of the wicked. He has manifested his sincere desire for their eternal happiness, by plain and intelligible action.

God has shown in the very structure of the human soul, that he takes no delight in the sinner's destruction; else, why has he endowed man with conscience, which clearly distinguishes between right and wrong in human feeling and action; which marks out before him the path of duty, and secretly influences him to walk therein by its approving smile; while it warns him against entering upon the path of disobedience, by its admonitory voice? Else, why has he connected pleasurable emotions with the possession of benevolent feeling; while pain and misery follow the indulgence of malice and revenge? The entire influence of the action of our moral nature is to involve in the deepest darkness the pathway of sin, while it sheds the clearest light upon the pathway of holiness. But the pathway of sin leads downward to eternal death; while the pathway of holiness leads upward to everlasting life. God then

has shown, by the very manner in which he has framed the human soul, that he takes no pleasure in the death of the sinner. In the remorse inflicted by a guilty conscience, in the misery consequent upon the indulgence of sinful passion, in the gloom and thick darkness which a course of transgression brings over the faculties and prospects of the soul, the voice of God may be distinctly heard, warning the sinner against walking in the broad road that leadeth to destruction. And on the other hand, in the peace and self-satisfaction occasioned by an approving conscience, in the pleasure resulting from the exercise of holy affection, in the clear and tranquil light which shines into the mind and along the path of him who is obedient to the divine commands, the voice of God may be as distinctly. heard, inviting and encouraging the soul to enter the narrow way that leadeth to life.

But this is not all that God has done in our behalf. We have transgressed the divine law, and are consequently liable to eternal death. And yet, after we had thus exposed ourselves to endless ruin-even when we stood upon the crumbling brink of perdition, and were in momentary danger of falling to rise no more-the arm of God was extended to our aid. When the curses of a broken law were gathering above us, in one black cloud of vengeance, and were ready to descend in a dreadful tempest upon our unsheltered heads; then Jehovah interposed to shield us from the impending storm. He raised up in behalf of our ruined race a Redeemer, who is mighty to save. And through the broad and ample atonement for sin, which has been effected by the crucifixion of his own dear Son, he is "reconciling the world unto himself, not imputing their trespasses unto them."

And in furtherance of this benevolent purpose, he has given us the means of reconciliation-he has placed the Bible in our hands he has given us his holy Sabbaths-he permits us to tread the courts of his earthly sanctuary-he has blessed us with the Christian ministry-he has granted us the privilege of social and secret prayer. In addition to the gift of these means of grace, he sends down the Holy Spirit to render them efficacious in convincing the sinner of guilt, and in turning the soul to God through faith in a crucified Saviour.

God has done all these things in behalf of sinners, and they should be regarded in the light of so many obstacles, by which Jehovah has blocked up the avenues which lead to ruin. When conscience lifts up her voice of admonition, when the Bible publishes its precious promises and its fearful threatenings, when it gives bright glimpses of heavenly felicity, or

dreadful exhibitions of future woe, they should be looked upon as the direct exertions of God to save sinners from eternal misery. And, my impenitent hearers, you must surmount all these obstacles before you can seize on death. Yes, you must press your way through Bibles and Sabbaths, through the intercessions of saints and the entreaties of God's ambassadors; and that, too, while the Gospel remonstrates, while your conscience twinges at every step, and your ears ring with warnings, before you can go down to endless ruin,

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Consider, also, my impenitent hearers, how much God has done for you as individuals, to deter you from misery, and to allure you to happiness. How often has he called upon you by the private conversation of some Christian friend, by the reproofs of your own conscience, or by some merciful or afflic tive dispensation of his providence, saying, "Why will ye die ?" Doubtless his dealings have been very different with different individuals, having adapted his discipline to the varying characters, and habits, and circumstances of mankind. Upon some of you he has bestowed riches, and honors, and pleasures. He has strewed your path through life with the choicest and most fragrant flowers. He has seldom blighted your cheering hopes, or even darkened the sunshine of your present prosperity. On the contrary, he has loaded you with the most invaluable blessings. And he has done all this to allure you to himself by the strong principle of gratitude. Oth ers of you have met with disappointment, have been reduced to poverty, have been defeated in the pursuit of honor and pleasure. And why have you been thus afflicted? Why, that finding no perfect and permanent enjoyment here, you might seek a resting-place for your deathless souls in the bosom of God. Perhaps disease has laid some of you on the bed of sickness. You were brought to the verge of the grave-to the borders of the eternal world. But God, infinite in kindness, removed from you his heavy-pressing hand, lengthened out your season of probation, and waited to see if you would heed the warnings of his voice. But I must leave you to follow out this subject by examining in detail your individual history.

Now I would ask, unless God takes no pleasure in the death of the wicked, why has he done so much to save them? Why has he so impressively taught us, by the very constitution of our moral nature, the inestimable value of holiness and the exceeding sinfulness of sin? Why did he make such costly provisions for our salvation as are contained in the Gospel, after we had ruined ourselves by transgression? Why does he encircle us with so many and such various means of grace?

Why has he shed down upon us so abundantly the influences of his Sprit? Why has he borne so long with us, notwithstanding our numberless and aggravated sins? Why has his indignation slumbered so long, while his mercy has been constantly following us in all our guilty wanderings from him, and inviting us with unequalled tenderness to return? Why was not his arm of tenderness long since uplifted, to strike the fatal blow that would blot us from the scroll of being, and banish us from the land of hope? The only satisfactory answer that can be given to these and the like questions is, that God takes no pleasure in the death of sinners. No he takes no pleasure in their everlasting misery and ruin. He would fer to have them turn and live. Good-will to men is the sum and substance of the Gospel dispensation. Such are the real feelings of God towards mankind. He is not willing that they should be doomed to an everlasting exile from his blissful presence. He feels for them more than parental solicitude and affection. And he says to them with unfeigned sincerity and tenderness, "Turn ye, turn ye from your evil ways; for why will ye die ?"

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This subject suggests for our consideration the following reflections:

1. God does not compel sinners to go down to ruin. I know that many are disposed to question the truth of this statement. And the reason is, that they are unwilling to acknowledge that every thing in the way of their salvation is to be found in the aversion of their own hearts to the character and requirements, of God. This unwillingness prevails extensively among those whose hearts have never been humbled into penitence and melted into contrition. They discover a strong inclination to exculpate themselves from guilt, even at the expense of casting the blame of their perdition upon Him who made them. Accordingly they will bring forward objections to silence the faithful warnings of friendship, and the stirring reproofs of conscience. At one time the decrees of God excuse them. At another their own inability to perform their duty exempts them from blame. And when they are told that no purpose of God compels men to sin, and that all their inability consists in an enmity of heart against the character and government of Jehovah, which involves the very essence of all guilt-still they continue to quiet the remonstrances of conscience, to cast the blame of their destruction upon their Maker; and thus they dishonor that God whom all the inhabitants of heaven adore, and whom they should love with the strength and fulness of undivided hearts.