every one; no vigour, power, wisdom, learning, wealth, efforts, or virtue, can rescue any man from this 'common lot of our fallen race: only two exceptions have hitherto been made to the general rule, no more are to be expected till the coming of Christ; and few have ever been so absurd as to think of eluding or overcoming this universal conqueror. But "after death is the judgment;" and though few are willing to believe the solemn truth, yet it would have been found equally impossible for any sinner to escape condemnation at the decisive season, had not mercy brought in another hope by Jesus Christ.

If we judge of dispositions and actions by the holy law of God, we shall not long be able even to doubt, but that men are born in sin, and by nature propense to evil and averse to good: "that which is born of the flesh is flesh;" and the carnal mind, which is natural to us, is "enmity against God,' (Rom. viii. 5-9). It is the universal law of the whole creation, that every plant or animal, possesses the properties of that from which it was derived. When Adam became a sinner, he begat sons "in his own likeness;" that which the Creator had pronounced very good soon became very bad; “ the imagination of men's hearts were only evil continually;" "the earth was filled with violence" and wickedness, and so it evidently continues to this day. If men argue, that all this results from education, habit, and example, we might inquire how it came to pass, that bad education, example, and habits became so general, if the nature of man be not bad also? But the impossibility, in the ordinary course of things, of “ bringing a clean thing out of an unclean," shows us how the world comes to be so full of all vice and. wickedness.

But (however this may be determined) it must be allowed, that men in general in all parts of the earth, are very different in their dispositions and conduct, to what the law of God requires them to be. It is also most certain, that they are liable to a vast variety of miseries and pains; that anxiety, vexation, disappointment, and dissatisfaction, are inseparable from every earthly condition, pursuit, possession, and connection; that life itself is short and uncertain; that the approach and stroke of death must be connected with grievous sufferings, if not with terror and dismay that every earthly pursuit and enjoyment must shortly be thus terminated; and that the body (however active, vigorous, comely, pampered, or decorated it may now be) must then be consigned to the dark and noisome tomb, there to moulder to its original dust. All this would be very gloomy and dreary, even if it could be certainly known that nothing farther was to be apprehended; but a future state of righteous retribution must exceedingly enhance the horror of the prospect, to such persons as are condemned at the bar of their own consciences. The expectation of a future state seems congenial to the human mind; and the arguments of various kinds, which have been urged in proof of the immortality of the soul, and other doctrines connected with it, are so cogent, as to evince such expectations to be the result of serious reflection, and not the offspring of credulity, superstition, or imposture; nay, facts manifestly show, that no ingenuity or efforts can wholly erase the idea, even from the minds of such persons as are most deeply interested, and most earnestly desirous, to find it a mere groundless imagination.

But as this expectation of a future state is too vague and confused to answer the practical purposes of that doctrine, so the ignorance of men in general concerning the character, commands, and government of God, united to the self-flattery that is natural to us all, preserves them from that terror which the thoughts of a future judgment would otherwise inspire, if considered apart from the gospel of Jesus Christ; so that the more men know of God and of themselves, the greater horror will be associated with the prospect of death and judgment, except it be overcome by "peace and joy in believing," (Rom. xv. 13).

The immortality of the soul, the resurrection of the body, a future judgement, and a state of righteous retributions, are doctrines most evidently

confirmed to us by "the sure testimony of God:" and so clear and explicit are the Scriptures on these topics, that scarce any thing but the consciousness of such conduct, as weakens the hope of eternal felicity, connected with reluctance to admit the dread of eternal misery, seems sufficient to induce men to deny or argue against the real eternity of that state, which commences at death, and shall be confirmed and completed at the day of judgement; whilst the absurdity of reasoning against the justice or goodness of those things which God hath done, or declared he will do, seems the summit of man's pride, presumption, and folly. The Greeks were a speculating people, and could not but have the idea of duration without end (and this is all the idea of eternity to which we can attain): the strongest words in that copious language are employed by the sacred writers on this subject; and I apprehend that the expression translated for ever and ever, always means eternal in the strictest sense of that word: however, he that should make the trial would scarce find more energetic phrases in the whole compass of the Greek language, as authorised by the example of ancient writers, to express the idea of eternal misery, than are to be found in the New Testament. The same words are used on this awful subject, by which the eternity of heavenly felicity, and the eternal existence of God are expressed, and in the same manner. The repeated declarations concerning the wicked, that "their worm never dieth" (which must denote eternal consciousness and self-re flection); that "their fire shall never be quenched," with the words "eternal punishment," "the blackness of darkness for ever," most obviously imply this alarming doctrine. It may hereafter be shown, that sinful creatures must continue guilty and polluted, yea, must increase in evil propensities, and multiply crimes to all eternity (whatever they suffer), unless they are changed by an exertion of almighty power, and pardoned by an act of free mercy: not the most remote hint is given through the whole Scriptures, that mercy or grace will be vouchsafed to any who die in their sins, or that God will ever annihilate his rebellious creatures, but every thing warrants the opposite conclusion. It evidently answers the purpose of the enemies of our souls, and forwards their work of temptation and destruction, to persuade men that they will not be finally miserable, though they continue impenitent and indulge their lusts till death: and the folly and madness of those who profess to believe the Bible to be the word of God, yet sin on, in hopes of finding all the denunciations false or unmeaning, which it contains to this effect, and who bolster up their own and other men's confidence with vain reasonings and sophistical arguments, is great beyond expression.

As our sentiments will not alter the purposes of God, so it is as irrational as uncandid to charge those with want of sensibility, compassion, or philanthropy, who explain such Scriptures in their most obvious meaning; and who warn and persuade men, by "the terror of the Lord," to repent and seek the salvation of Christ. If several persons were fast asleep in a house that was on fire, we should best express our compassion for them by alarming them speedily, and even violently, and so forwarding their escape, not by leaving them to sleep on, lest they should be too much terrified. They who really believe that all impenitent and unbelieving sinners will be for ever miserable, suppose such men to be in a condition infinitely more tremendous than the persons alluded to, and they cannot but endeavour to convince them of their danger, ere it be for ever too late; the more they love them, the greater will be their earnestness in warning them to "flee from the wrath to come;" and they often show their philanthropy, by spending their time in incessant labours, and by distributing their property in relieving the miseries of mankind, and sometimes by laying down their lives for their good.

We may also observe, that the Scripture uniformly speaks of two ways, two descriptions of men, and two places, to which they are removed at death; and never intimates a middle path, state, or character (though there be degrees both of happiness and misery): nor does it mention any alteration in the

condition, either of the righteous or the wicked, except as the resurrection will re-unite their bodies to their souls, and display to the whole world the justice and mercy of God in his dealing with them, All purgatories, therefore, whether before or after the day of judgment, are wholly unscriptural; all reasonings on this subject are vain and presumptuous attempts to remove "the great gulph which God hath fixed," calculated to take men off from preparing seriously for that day, when "the wicked shall go away into eternal punishment, and the righteous into eternal life."

It appears, therefore, that every man lies under a two-fold condemnation for his sins: he is sentenced to various temporal sufferings, to be terminated by death, and to eternal misery in another world: and if any one should object to this, on the supposition that his sins do not merit so tremendous a punishment, I would inquire, whether human legislators and judges ever think the criminals themselves competent to decide on the equity of their statutes and decisions? And whether we are capable of determining the degree of evil contained in rebellion against the authority of the infinite Creator, and what punishment the glory of his name, and the everlasting advantage of the whole creation, may require him to inflict upon transgressors? In respect of the former part of this sentence, alleviations and respites alone can be expected; but we may hope for the entire abolition of the latter, as we live under a dispensation of mercy, through the great Mediator of the new covenant. Of this salvation we may hereafter enlarge; at present it suffices to say with the Psalmist, " If thou, Lord, should mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared."

The inevitable certainty of death, the uncertainty of the time and manner in which each person shall die, with the manifold troubles and sorrows of life, the turbulency of the passions, the remorse and terrors, and the anguish of the closing scene of wicked men, are no feeble emblems of the confinement, chains, and tortures of a condemned criminal, terminating only in his execution: the miseries which they occasion to each other, aptly represent those scenes which meet the observation of such persons as are conversant with prisons; in which wretched men have little relief from the anguish of their own minds, except in reproaching and plaguing their companions in guilt and the dissipated, sensual, and noisy pleasure, by which at other times they stun reflection, and excite transient turbulent joy, resembles the drunken carousals of the criminals, their singing and dancing in their chains, and the infatuated levity of some of them, even to the very moment of execution. But the believer has another prospect opened to his view; he is indeed a criminal, but he is pardoned and reconciled to his prince; a few days he must abide in his prison previous to his regular discharge, but when the other criminals shall be led to execution, he will not only be set at liberty, but admitted to the presence and full favour of his gracious Benefactor, ennobled with the greatest dignities, and enriched beyond expression: in the mean time, the hopes and earnests of such felicity support and solace his mind, and he knows, amidst his pains and sorrows, that "blessed is he whose iniquities are forgiven, and whose sins are covered."

The uncertain continuance of this vain life is the space allotted us by the long-suffering of our offended God, to seek the reversal of that sentence which relates to our final condemnation. To direct our course in this important pursuit, "to us are committed the oracles of God," " which are able to make us wise unto salvation by faith in Jesus Christ." Information, counsels, invitations, warnings, and promises, suited to our case, are there given us; means of grace are appointed, in which we may apply for every needful blessing; and especially the Holy Spirit is promised to all who humbly seek and depend on his gracious teaching, sanctifying and comforting influences, and seek these blessings by earnest prayer; so that no man (whatever his sins, habits, temptations, or situation may be) can come short of this salvation, provided he seek for it in the appointed way, and with a

diligence suited to its inestimable value. This is the situation of every man so long as life continues. for that judicial blindness and obduracy, to which many are given up, consists in a total and final neglect, contempt, or abuse of this salvation. But when death removes a man out of this world, his opportunity is over, and his state fixed to all eternity.

We are then criminals, reprieved for a short and uncertain time, by the mercy of our prince, that we may have an opportunity of casting ourselves on his clemency, and seeking a pardon, in a way which for his own glory he hath prescribed. If we avail ourselves of this advantage, the more terrible part of our punishment will be remitted, and the remainder will be counterbalanced by most animating hopes and consolations, sanctified to our greatest good, and soon terminate in everlasting felicity; but if we neglect so great salvation, our vain and vexatious worldly pursuits and pleasures will soon issue in final and eternal misery.

Our first great business and interest, therefore, during our present uncertain state, must be to prepare for death and judgment, by seeking "eternal life, as the gift of God through Jesus Christ our Lord:" for if we succeed in this grand concern, all inferior disappointments or losses will shortly be most amply made up to us; but if we fail in this respect, our present successes will only serve to aggravate our future anguish. Every pursuit, which is incompatible with this primary interest, must be madness and ruin, however fashionable, reputable, lucrative, or agreeable it may otherwise be. Not only inferior elegances, distinctions, and honours, but even crowns and sceptres, the splendour of courts, the councils of statesmen and senators, the grand concerns of empires, yea "all the kingdoms of the world, and all the glory of them," dwindle into utter insignificancy, and fade as a withering flower, when compared with eternal happiness or misery: "For what is a man profited, if he gain the whole world, and lose his own soul?" The soul of man, bearing the natural image of God in its noble powers and faculties, capable of being renewed to his moral image, "in righteousness and true holiness," being endued with the capacity of most exquisite pleasure, or most inconceivable anguish, and formed to subsist in happiness or misery, through the countless ages of eternity, is lost, when the favour and image of God are finally forfeited, and when it is condemned to endure his tremendous wrath, and to be given up to the unrestrained fury of all vile affections, in the company of fallen spirits for evermore. This loss is incurred by sin; but the forfeiture is ratified by the sinner's persevering impenitence, unbelief, and disobedience: the pleasure, profit, honour, power, or ease which men seek by continuing in sin, is the price of their souls: they are so infatuated, as thus to sell them for the most worthless trifles; because (like our first parents) they credit Satan's lies more than the truth of God, through desire of the forbidden fruit; or because they put off the grand concern to a future season, and quiet their consciences (as debtors do their importunate creditors), by fixing on some future time of intended amendment; or because they think their state good, when God's word declares the contrary. Thus their opportunity elapses,. and too late they understand the energy of the question, "what shall a man give in exchange for his soul?"

This shows us the importance of our Lord's exhortation, " seek first the kingdom of God and his righteousness." Admission into that kingdom which God hath set up among men, by the gospel of his Son, the privileges of which consist in righteousness, peace, and joy in the Holy Ghost; the holiness and blessings of that kingdom for ourselves, and the peace, prosperity and enlargement of it in the world, should be sought by diligence in all appointed means, as our grand objects, with the first and best of our time and affections, in preference to all other things, and with a willingness to part with, or venture whatever comes in competition with them, even if that should be our estates, liberty, friends, or life itself. Nor are we even allowed "to fear them who can only kill the body, and after that have no more that they can do," when this would lead us to incur his displeasure, "who is able to de

stroy both body and soul in hell." A proper attention to our worldly business and interests would come in as a part of our duty to God, to his church, to the community, and to our families; every thing lawful and expedient would thus be rendered subservient to our grand object, and all things needful would be added to us; but men are ruined by reversing God's order, and seeking first the world, and the things that are in the world, even "the lust of the flesh, the lust of the eye, and the pride of life.”

Even where gross vices and open ungodliness are avoided, how greatly are persons of all ranks, endowments, and professions, "careful and troubled about many things," instead of attending simply and diligently to the one thing needful, and decidedly" choosing that good part which would never be taken from them." Men's thoughts, contrivances, hopes, fears, joys, sorrows, maxims, wisdom, assiduity, and conversation, are almost wholly engrossed by the perishing, vexatious trifles of time. Every vague, strange, and uninteresting report is more attended to than "the glad tidings of salvation;" every science deemed better worth cultivating than the knowledge of God; every question is thought to be sufficiently important to set the ingenuity of men at work to give it a satisfactory answer, except it be inquired, "what must we do to be saved?" and such topics only excite astonishment, disgust, a short silence, and the starting of some more congenial subject. If a man pretend to teach others the way to health, to riches, to the enjoyment of life, or how to appear to advantage among their companions, assiduous attention and liberal compensation will not be withheld; but they who would teach men the way of eternal life, must not expect much regard, even if they desire no other recompense.

But time and room would fail, should we attempt to enumerate the proofs of man's folly and madness in this respect. Even the very messages of God, respecting judgment, eternity, and his great salvation, instead of meeting with a serious regard, are often set to music, and profanely employed to vary the species of pleasurable dissipation! Nay, they are often preached out of ostentation, avarice, envy, or strife; heard as a matter of curiosity or amusement; or contended for in pride, virulence, and furious anger! The grand business of most men seems to be, to avoid the burthen of reflection, to cause time to glide away as imperceptibly as possible, and so apparently to shorten the span allotted them to prepare for eternity. Well might the Psalmist then say, "Rivers of water run down mine eyes, because men keep not thy law." But, O ye giddy sons and daughters of Adam, what will ye think of your present pursuits, when death shall summon you to God's tribunal? What will then your riches, pleasures, decorations, elegances, honours, or dignities avail you? What comfort will the knowledge of all languages and sciences then afford? What will you think of your present anxious cares, covetings, envying, repinings, and disputes, when the night cometh in which no man can work? Seek, then, the Lord while he may be found, call upon him while he is near: let the wicked forsake his way, and the unrighteous man his thoughts, and let him return to the Lord for he will have mercy upon him, and to our God, for he will abundantly pardon."

ESSAY VI.

On the Deity of Christ.

THE doctrine of a Mediator, through whom a just and holy God deals mercifully with believers, is the grand peculiarity of revelation; and it must therefore be of the greatest importance for us to form a proper estimate of the personal dignity of this Mediator. The doctrine which I shall here at