but what Universalists apply to the destruction of Jerusalem. Then, they contend, "every man was rewarded according to his works," consequently, all subsequent nations are not to be rewarded, nor are they to experience a day of judgment. In reply to this objection I would remark, that we are not answerable for the many passages which the Saviour and his apostles applied to that event. But if we make a wrong application of any scripture, why do not our opposers point out the error? We will now show why the apostles wrote so much in reference to that period. They do not so frequently speak of that event merely on account of the destruction of their temple, city, and nation, (though that might justify their frequent recurrence to it,) but there were circumstances of a more imposing and momentous character to attract their attention to that catastrophe. These were the abrogation of the Mosaic rituals. and the introduction of a new order of things by Jesus Christ, of whom Moses and the Prophets wrote. This was a period when every Christian was to be delivered from the persecution of the Jews, and the spread of the Gospel was to be retarded no longer by their opposition. The Jews, as a nation, were to be punished for their deeds of blood, and that spiritual reign or judgment commence, which should pass upon all subsequent

generations of men, rewarding every man according to his works. The gospel reign is called "the judgment of the world" by Jesus Christ, in the same sense that Moses judged the world fifteen hundred years by the law. Jesus says, "Think not that I will accuse you to the Father, for there is one that judgeth you, even Moses, in whom ye trust." From this it is evident, that Moses was then judging the Jews. But this covenant was abolished at the destruction of Jerusalem. Paul says, "he taketh away the first that he may establish the second." The word of God, in this covenant, is spiritual and sharper than any two-edged sword, it is à discerner of the thoughts and intents of the heart, while that of Moses was outward, and took cognizance of the conduct only. The objections of our opposers are therefore unsound. And though we apply those passages, which speak of a judgment, to the destruction of the Jews, yet that judgment or reign of Christ which then commenced, is yet going on, and will continue till all are subdued to himself. He then came in his kingdom, and will continue to reward every man according to his deeds till his kingdom ends. So we this day experience the effects of his coming, and of his judgment or reign, and are justified or condemned according as we embrace or reject the words of

everlasting life. We see, therefore, the propriety of the apostles' dwelling so much upon that great event, which should witness the passing away of the types and shadows, and the establishment of the gospel of Jesus Christ.

SERMON XIX.

ON LONGEVITY.

"What man is he that desireth life, and loveth many days that he may see good? Keep thy tongue from evil, and thy lips from speaking guile; depart from evil and do good; seek peace and pursue it." PSALM XXXIV. 12-14.

Self-preservation, and the desire of protracting the momentary span of life, is the first principle of our nature, or is at least so intimately interwoven with our constitution as to appear inherent. So powerful is this desire, that in defiance of pain and misery, it seldom quits us to the last moments of our existence. To endeavour to lengthen out our lives is not only desirable, but is a duty enjoined upon us in the Scriptures, and is most beautifully and forcibly expressed in our text.

We might here introduce many observations, of a philosophical character, on air and climate, meat and drink, motion and rest, sleeping and watching, &c., and show how sensibly they contribute to health; and we might furnish many examples of long life; but we pass these, and proceed to notice the affections of the mind, upon which our text is grounded.

The due regulation of the passions contributes more to health and longevity, than climate, or even the observance of any course of diet.

Our

Creator has so constituted our natures, that duty, health, happiness, and longevity are inseparably blended in the same cup. To suppress, and finally subdue, all the passions of malice, anger, envy, jealousy, hatred, and revenge, and to exercise (till they become familiar) all the noble passions of tenderness, compassion, love, hope, and joy, is a duty that heaven solemnly enjoins upon us, and in the performance of which our years will be multiplied. But we must guard not only our moral natures from the ravages of the corroding and revengeful passions, but also our physical natures, by observing the strictest rules of temperance in eating, drinking, cleanliness, and exercise.

The book of God commands us to "be temperate in all things." The observance of this duty gives us a firm constitution, robust health, and prepares us to participate in all the innocent and rational enjoyments of life. Here we may witness the goodness of the Divine Being in uniting our duty, happiness, and interest in one; and so firmly are they wedded together, and so absolutely does each depend upon the other, that they cannot exist alone. They are alike laid in ruins the moment they are separated. If we trace this idea still further, we witness the same wise arrangement, and the same incomprehensible skill and goodness, of the Author of our being, in the