motes edification; the great truths of Christianity are thus brought before the minds of increasing numbers; and the presence and blessing of the Lord may be confidently expected, whilst we thus meet in his name, and present our prayers and thanksgivings before him. Indeed this institution was expressly intended to "shew forth the Lord's "death till he come;' which proves that the doctrine of the atonement is the most essential part of Christianity; and an habitual dependence on a crucified Saviour, the grand peculiarity of the Christian character.

The abuses, that have taken place in respect to this ordinance, have at length produced a lamentable neglect of it, to the dishonour of the Redeemer, and the increase of that lukewarmness of which it is a manifest indication. No doubt the pharisaical, hypocritical, avaricious, and profane approaches of numbers to the Lord's table, constitute a most heinous sin, which, unless repented of, will vastly increase their final condemnation. But they who through ignorance, impiety, carelessness, malice or secret crimes, are unfit for this holy ordinance, are equally unprepared for death and judgement: and when they withdraw, as Christians are about to commemorate their dying Redeemer, they should very seriously recollect, that they thus confess they have no part or lot in the matter. Indeed, they are as incapable of praying acceptably, as of communicating worthily, whilst they live in wilful opposition to the commands of Christ, and in neglect of his great salvation.

Some persons likewise withdraw, apparently, lest they should make too avowed a profession of religion, or bind themselves too closely to a holy life. As if this particular instance of disobedience would excuse their general conformity to the world, and contempt of the favour and authority of their Judge!-Others are harassed with groundless scruples, lest a well-meant, but unsuitable, approach to the Lord's table should exclude them from future pardon: though even the scandalous profanation of the Corinthians was visited only by temporal corrections, that they might not be "condemned with the world." Or they fear, lest some subsequent fall should render their case desperate: though Peter denied Christ, the very night in which he had both celebrated the passover and the Lord's supper, and yet was graciously restored!-Thus, remaining unbelief induces many, who appear to be pious Christians in other respects, to hesitate, and often to refuse obedience to this plain command, during their whole lives: while others seem afraid of communicating too frequently; or make the languor of their affections a reason for absenting themselves, though this neg

ligence has a powerful tendency to increase the lamentable disease. But let the new convert, who would thrive in his profession, speedily begin to consider this institution, and deliberately prepare for attending on it, as soon as he can do it sincerely and let the believer gladly embrace every opportunity of communicating; avoid whatever may unfit him for it; and daily remember the vows of God that are upon him to live to him who died for his salvation.

ESSAY XXV.

On the State of separate Spirits; the Resurrection of the Body; Judgment and Eternity.

It is the grand design of revealed religion, to draw oft our attention and affections from things present and temporal, and to fix them on things future and eternal. Yet, such is the constitution of the universe, and such the plan of the gospel, that the regulation of our pursuits and actions, in subordination to the interests of the unseen state, tends to produce by far the greatest measure of happiness to individuals, and to society, which can possibly be attained in this present life. Whatever conjectures or discoveries the more rational of the heathen had made in this interesting concern, or whatever intimations God had given about it to the ancient church; it may with the strictest propriety be said, that life and immortality are brought to light by the gospel." For, the revelation made in the New Testament, elucidating and confirming that of the Old, has removed all doubt and uncertainty about a future state of existence, except what arises from want of faith, or of acquaintance with the holy Scriptures: it has given every needful instruction on the important subject; and it has sanctioned it with that authority, which is suited to render it influential on our whole conduct. This decisive and complete information is of the greatest moment: for, all error, obscurity, or uncertainty in a matter of such vast importance, must proportionably enfeeble and unsettle the mind; and deduct from the efficacy of those motives, which excite or animate the soul to vigorous exertion, self-denying obedience, patient sufferings, or courage when called to face dangers, in adhering to the truth and will of God amidst the opposition of this evil world. Our concluding Essay therefore, will contain some thoughts on the intermediate state of souls when separate from the body; the second coming of Christ; the resurrection of the body; and the process, rule, and event of judgment.

The immortality of the soul is fully established by the uniform testimony of Scripture; which fully declares, not only that it is created capable of endless existence, but also, that it is the unalterable purpose of the Creator it should exist to eternity. But it is impossible in the nature of things, that this should be proved by any reasonings or arguments whatever; because the intention of God can only be known by express revelation.

The language of holy writ constantly implies, that the soul is capable of exerting its powers and faculties, in a state of separation from the body. The apostle could not tell, "whether" during his vision, "he was in the body 66 or out of the body;" and he spoke of being "absent from "the body," and "" present with the Lord." 2 We frequently read of "the things done in the body;" which certainly implies that the same agent is capable of doing things out of the body. "Our earthly house of this tabernacle "must be dissolved, that we may have a building of God, 66 a house not made with hands, eternal in the heavens." 3 Then the body "shall return to the dust, and the spirit to "God." Accordingly we read of "the spirits of just men made perfect," as well as of "an innumerable company of angels:"5 and even these brief hints may suffice to shew, that the system of modern materialists cannot be supported, (any more than the other doctrines of the same school,) except by rejecting the word of God; and treating the sacred writers as men who espoused and propagated vulgar errors, whilst they professed to "speak as they were "moved by the Holy Ghost."

The Scriptures likewise teach us, that both the righteous and the wicked, immediately on leaving the body, enter on a state of happiness or misery. Lazarus was carried, as soon as he died," into Abraham's bosom;", and when "the rich man died and was buried, in hell he lifted up bis eyes, being in torments;" whilst his brethren, in his father's house, were following him to the same state of misery. Should it be urged, that this is a parabolical representation; we answer, that He, who is the Truth, would never have spoken those things, even in a parable, which have a direct tendency to mislead the reader, and to raise an expectation of a state which has no existence. But indeed, our Lord was pleased to confirm this inference by his address from the cross to the dying thief, "This day shalt 'thou be with me in paradise;" which could not have'

1 2 Cor. xii. 1-4. 4 Ecc. xii. 7.

xiii. 43.

2

2 Cor. v. 8.

5 Heb, xii, 22, 23.

32 Cor. r. 1.

6 Luke xvi. 22-31.

been the case, unless his soul had existed in a state of happiness, while his body lay buried with that of the other malefactor. They therefore who deny this distinction between soul and body, must suppose our Lord, as well as his apostles, to have been mistaken.-His answer likewise to the Sadducees, who cavilled about the doctrine of the resurrection, is equally decisive against those who deny the intermediate state; for, as God is not the God of the dead, "but of the living," how can he be the God of Abraham, Isaac, and Jacob, if they have been wholly dead during so many revolving centuries? I

2

The apostle had a desire to depart, and to be with "Christ, as far better" than living on earth: but he would not have been any sooner with Christ for departing hence, if he were to lie entirely under the power of death, until the resurrection: nor could "he be present with the Lord," when absent from the body," if never made capable of beholding him till his second coming. The souls of those, to whom Christ by his Spirit in Noah, preached, during the term of God's " long suffering, while the ark was prepar'ing," are represented as being "in prison" at the time when Peter wrote: 3 and John was directed to write, "Blessed are the dead, which die in the Lord, from hence'forth: even so saith the Spirit." 4 Yea, he saw an innumerable company before the throne, who were crying for vengeance on their persecutors, but were required to wait till the rest of their brethren had finished their testimony; which, however interpreted, must precede the general resurrection. 5-And here it may be proper to repeat the observation, that the God of truth and love would not arrange even the circumstances of a vision in such a manner, as directly tended, in a most obvious interpretation, to mislead men in so material a point. These are a specimen of the scriptural arguments, by which we are induced to expect an immediate entrance into happiness or misery, as soon as we leave this world, by an anticipation of that sentence, which will be publicly pronounced at the day of judgment.

Various absurd notions and curious speculations have been formed about this intermediate state, which the use of the word hell, for the place of separate spirits, in our translation of the Bible, of the Creed, and elsewhere, may have in part occasioned.-Indeed many learned men have explained the language of the Messiah, saying by the royal prophet, "Thou wilt not leave my soul in hell, neither wilt thou "suffer thy Holy One to see corruption;" as if both ex'Matt. xxii. 32. 22 Cor. v. 8. Phil. i. 21-23. 31 Pet.iii. 18-20. 4 Rev. xiv. 13. 5 Rev. vi. 9-11.

But this is

pressions meant the grave, and nothing more. an unnatural tautology: and it seems evident that by hell, the place of separate spirits was intended; to which (doubtless among happy spirits,) the human soul of Christ repaired at his death, even as his body was laid in the grave: and his soul and body continued thus separated, as really as the body and soul of any other man after death, till their reunion at his glorious resurrection.

The Scripture in general informs us, that the souls of the righteous, when their earthly tabernacle is taken down, are made perfect in knowledge, purity, and love; being freed from all remains of sins, removed from every temptation, made conquerors over all enemies, exempted from all labours, sorrows, fears, and distresses, and admitted into the presence of Christ to behold his glory and enjoy his love: that they are qualified to join the rapturous worship of angels, and to share their felicity, in the full completion of all their spiritual desires, in communion with God, and in the society of holy beings: that their joys far exceed all that they could on earth conceive or imagine, and are fully adequate to their most enlarged capacities, though proportioned to the degree of their grace and fruitfulness on earth: that nothing is wanting to the absolute completion of their happiness, but that re-union with their bodies, for which they wait in joyful hope, assured that then "mortality "shall be swallowed up of life;" and that, with adoring acclamations, they witness the Redeemer's triumphs on earth, and that accomplishment of the prophecies, for which they fervently prayed whilst here they fought the good fight of faith. On the other hand, it is manifest from the sacred oracles, that the souls of the wicked, when they leave the body, are driven away in their wickedness," under condemnation and the wrath of God, and the power of their vile propensities now freed from all restraint: and that thus they immediately sink into a state of despair, and punishment proportioned to their crimes; in which they will continue till the day of judgment, in fearful expectation of that event to complete their misery, by re-uniting them to their bodies, the instruments of their crimes, and sharers with their souls in the righteous vengeance of their offended Creator.

66

After the souls of successive generations shall have been thus gathered each to his own company, and their bodies shall have returned to the ground whence they were taken, the end will at length arrive; when "the Lord Jesus shall "be revealed from heaven, with his mighty angels, in

1 Luke xxiii. 43.