are undoubtedly to look for. But, whether there will be a proportionable change in the state of the natural world, whether the disorder of the elements so formidable to man, shall cease or be abated, whether the pains and diseases of the human body, that so much depend on the elements, shall also be removed-and whether the whole frame of nature shall be restored to its original state, though not certainly decided in the affirmative yet, seem something probable. This perhaps may, in part, be intended by the "restoration of all things"-by the creation being delivered from the bondage of corruption; and by the "new heavens, and new earth," spoken of by the Apostle Paul. But, however this may be, we are expressly informed that the earth, and the works of it, shall be burnt up-that it is reserved for fire; and that the elements shall melt with fervent heat." But, as fire does not destroy, but only change and break the connection of the elements, the conflagration may only serve to change the present state of the earth, and prepare a purer matter for another, in which "there shall be no more curse."

We now leave these conjectures, and come to an awful certainty, which shall conclude the present state of things. I mean the last judgment, and the final decision of the character and condi

tion of every man. We are expressly told that

God hath appointed a day in which he will judge the world by Jesus Christ, that every thought and work of man will be brought into judgment, and that every man shall receive, according to that which he hath done in the body, whether it be good or bad.

But, as we neither know the time when the event is to happen, nor the formalities that are to attend it, nor in what part of the universe it is to take place, and as the knowledge of these circumstances would be of no importance to us, we shall wave all conjectures respecting them. It is enough for us to know, that it will be perfectly solemn and interesting-that Jesus Christ is constituted Judge of the solemnity-that the whole human race will be assembled before him---that he will pronounce on every man a sentence agreeable to his true character, at the time of finishing his state of trial; and will adjudge, and unalterably fix his everlasting condition, according as he shall be found to have acted his part in this life. The wicked shall go, according to his own words, into everlasting punishment, and the righteous into life eternal.

These words, whatever adventurous men may suggest to the contrary, do certainly, as far as language can be depended on, determine, that, as the happiness of the righteous will, from that time, be unchangeably fixed-so also will the misery of

the wicked, and it is nothing less than infatuation, to hope, that the mercy of God will interpose, and release the damned, after a particular period of suffering; and either immediately give them a place in heaven, or put them into a second state of trial. Besides that, the Scripture has given, I think, no intimation of such an act of mercy, and the mediation of Christ does not seem provided to extend farther than this state of trial—a state of complete misery and wickedness is no preparation for happiness; and, supposing a second state of trial, a third also might be necessary---and so, on that principle, there might be an eternal alternation of trials and sufferings, which would be little better than constant misery; and indeed the supposition is attended with insupportable difficulties and cbjections, in every view.

It will no doubt be a circumstance of additional solemnity to the last judgment, that the fallen angels will then also appear, and receive their final condemnation---for we are told that they are reserved in chains, under darkness, to the judgment of the great day. The importance of these accounts in the Holy Scriptures, is very great. The certainty of the universal prevalence, and influence of the Gospel, serves to confirm our faith in the truth, and divine original of those oracles, as nothing would seem more improbable to mere reason, and also in the power and faithfulness of Jesus

Christ, who has founded his church upon a rock, and declared that the gates of Hell shall not prevail against it. The final catastrophe of the world could also be foretold only by the eternal spirit; this too aids our faith in the Gospel, and shows us the necessity of seeking an habitation that shall continue after this shall be no longer found.

The prediction of the last judgment is not only a strong testimony to the authenticity of the Gospel, but, has a direct tendency to produce, in us, the greatest diligence and carefulness, in the management of our hearts and lives; and to secure a special interest in the atonement, and care of Jesus Christ, by whom we are to be judged; that we may be able to appear before him, with confidence and joy; be openly acknowledged and approved by him, and finally, by his sentence, be adjudged to "enter into his rest," that we may "be with him where he is to behold his glory." If the view of such an event be not sufficient to determine us to live a sober, righteous, and godly life, and to direct all our designs, so as to prepare us for it, there is nothing that we know of in the compass of reason, or revelation, that can be sufficient for the purpose.

In the review of what has been said on our subject, the amount is this-The Gospel sets before us the most sublime ideas and prospects that can enter into the mind of man-it points out to us, in the clearest and most intelligible terms, every

part of our duty, it is a lamp to our feet and it urges and enforces our duty, by the most rational and affecting motives-it proposes a certain and effectual method of applying these motives to the heart and conscience, it encourageth us by its promises, and alarms us by its threateningsand finally, by discovering to us the great events that are to conclude the present state of things, it has done every thing for us, that the wisdom of God hath seen necessary and proper, as the means of our recovery, and certainly, infinitely better than created wisdom could have devised.

1. If the preceding account of the importance of the Gospel be true, then infidelity is most unreasonable and pernicious. It is unreasonable because it rejects that which it cannot prove untrue, that which, suppose it to be as defective and spurious as unbelievers would intimate, it does not propose any thing to supply its defects, nor capable of doing what it has done towards the reformation of the world.

It is pernicious because it would deprive us of the only solid consolation we have as sinners-of the only thing that can heal the wounded conscience-can support us in our weaknesses and sorrows, and give us a satisfactory and steadfast hope of a better life. Infidelity itself proves the Gospel to be true, because the Gospel foretold the very treatment it has met with from the advocates