continuance---or linger away life by flow confumption--or are in great mental darkness, fubject to bondage all their life time through fear of death. Shall any who live and die impenitent finally escape with impunity? Shall the hope of any upright man be finally cut off? The fuppofition destroys the foundation of virtue, and opens the flood-gates of vice. Moral government requires, that, in every cafe, a difference be made between the righteous and the wicked. It requires alfo a further difference according to the progrefs of moral agents in virtue or vice, according to the talents which they have improved or abused.

This difference could not be made in the prefent ftate without a conftant miracle. The ftate of individuals is intimately connected with that of fociety. Good and bad are common fharers in public bleffings and calamities. The fame remark is yet more applicable to nearer connections. A virtuous head of a family cannot be fure, cannot engage, that his household fhall walk in his ways: If any of them make themselves vile, and fall under the judgments of God, he is a fufferer with them: He must be much affected with their crimes, whether any signal punishment is or is not inflicted on them. The connections of life must be dif folved, in order to a perfect retribution. The promifcuous allotments of providence have, in all ages, afforded much exercise to pious men. Not finding their reft in this world, they have acquiefced in the hope of a better, where their prefent labours, fufferings and temptations fhall be recompenfed.

3. The foul of man ardently thirfts for immortality. The fuppofition that it ceases to exift upon the diffolution of the body, would take away all its prefent peace and joy. All intelligent creatures, for aught we know or can reasonably fuppofe, have a period of probation affigned them. Revelation informs us, that fome fuperior beings kept not their first eftate, as man did not. Others may be now confirmed in rectitude. We know

not how long they might be on probation, nor under what circumstances. The permiffion of moral evil and apparent difproportion of natural are points, the elucidation of which must be referred to a future judgment. The existence of moral evil implies a mifimprovement of a probationary ftate: It is the procuring caufe of natural evil. Here is the fource of human forrow and diftrefs, corruption and temptation, and the mystery of providence.

But amidst the myfterious ways of providence, the inftances of a divine interpofition to restrain and punifh the bad; to protect, redress and reward the good, have, in all times, been fufficient, both in number and magnitude, to establish our faith in the moral perfections of God. The fupport of government, whether family or civil government, may be mentioned as establishing the fame truth: Both are ordained of God, for the punishment of evil doers, and the praise of them that do well.

It appears then from the moral capacity in man, his natural fense of accountableness, his thirst for immortality, and the present administration of God, that he will bring us into judgment. His diftributions at prefent, and the operations of our own minds, prove that he is a spectator, not an indifferent fpectator, of our conduct and of our hearts-that his throne is eftablished in righteoufnefs. They fhew, at the fame time, that this world is our probation that we fee but a little portion, detached parts, of the divine government. They lead us to anticipate a future day of reckoning. The verdict of conscience refers us over to the tribunal of a perfect moral Governour and Judge.

II. The book of REVELATION confirms thefe dictates of reafon; and affures us more exprefsly, that "God "will bring every work into judgment, with every fe"cret thing-that every one of us muft give account "of himself to God. To whomfoever much is given,

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"of him much is required. The fervant who knew "his Lord's will, but did it not, fhall be beaten with many ftripes. But he who knew not," (comparatively)" and committed things worthy of ftripes, fhall be "beaten with few." Five talents, well improved, fhall receive a proportionable reward; but, neglected or abused, a proportionable punishment. The fingle talent, if improved, fhall in no wife lose its reward; but, if buried, the flothful fervant, charging his Lord with partiality, fhall be condemned out of his own mouth. From him that hath no improvement, the original talent shall be taken away. However clouds and darkness at present surround the government of God, the whole intellectual world fhall behold his righteousness at the great day. The books will be opened-the faithful regifters of confcience and of divine omniscience; the book of nature, of revelation, and the Lamb's book of life. Out of these books mankind will be judged according to their works, including the principles and motives which have had commanding influence; and the circumstances they have been under, whether more or lefs advantageous-Yea alfo, including the fruit of their doings: For we are answerable for the confequences of our actions-for what we have opportunity to do, but do not; for what we would do, were opportunity giv

We must give account of our actions open or fecret, our inward principles and affections, our voluntary thoughts. The thoughts and intents of the heart are all open to the view of our Judge. Out of the good treasure of the heart proceeds good fruit; and out of the evil treasure of the heart, evil fruit. "I the "Lord fearch the heart, I try the reins; even to give

every man according to his ways, and according to "the fruit of his doings. The judgment of God is "according to truth :" It "will bring to light the hid"den things of darknefs, and will make manifeft the "counfels of the hearts."

Charitable deeds, performed as to him who feeth in fecret, will be particularly remembered and openly rewarded at the day of accounts. The poor cannot recompenfe them; but the Judge will. He loveth a cheerful giver. He hath faid, "It is more bleffed to give than to receive. Forafmuch as ye did it unto one of the leaft of these my brethren, ye did it unS to me. Ye know the liberality of our Lord Jefus "Chrift, who went about doing good. Though he

was rich, yet for our fakes he became poor." His religion and his example require that we do good, as we have opportunity, to all-enemies and perfecutors not excepted. He that fheweth mercy to the children of diftrefs, whether known or unknown, of whatever nation, profeffion or character, is neighbour to them. Bleffed are the merciful; for they fhall find mercy, in that day when they will stand in moft need of it.

Those who do and fuffer moft in the cause of truth, will have the brighteft eternal crown. Hypocrites, who fight against God under pretence of zeal for him, perfecutors and oppreffors, fhall receive the greatest damnation. It had been better for all gofpel impenitents, had they never known the way of righteoufnefs. It is their condemnation that they love darknefs rather than light.

The constitution by which we shall be judged is full of grace. "If thou, Lord, fhouldeft mark iniquity, "O Lord, who fhall ftand? But there is forgiveness "with thee, that thou mayeft be feared. With the "Lord there is mercy, and with him is plenteous re"demption. Let Ifrael hope in the Lord. God now "commandeth all men every where to repent; becaufe " he hath appointed a day in which he will judge the "world in righteoufnefs." He may be a righteous Judge, and yet accept repentance. He may be just, and the juftifier of believers. The great atonement, the blood of the everlafting covenant, difplays his

character, A JUST GOD, AND A SAVIOUR. The terms of this gracious conftitution are fixed and unalterable; even repentance toward God, and faith toward "our Lord Jefus Chrift. He gave himself for us, that " he might redeem us from all iniquity, and grant un"to us to ferve God in holinefs." He "came to call "finners to repentance. Except ye repent, ye fhall "perish. He that believeth not the Son, fhall not fee "life; but the wrath of God abideth on him." The character of all who are in Chrift Jefus, and to whom there is no condemnation, is, that they "walk not af "ter the flesh, but after the Spirit. The Spirit of life "in him hath made them free from fin, and the fer"vants of righteoufnefs." Eternal life is the end of having the fruit unto holiness, without which no man fhall fee the Lord.

We do not undertake to fay what imperfections may confift with evangelical repentance, with faving faith. The doctrine of human perfection is not the doctrine of Chrift. "If we fay that we have no fim, "we deceive ourfelves, and his word is not in us." Our only plea is, that "we have an Advocate with the Father, Jefus Chrift the righteous, who is the propitiation for our fins." Many, doubtlefs, will appear at the right hand of the Judge, who, in the judgment of their uncharitable brethren, are configned to the left. A confcioufnefs of our own failings and imperfections will incline us to make every allowance for thofe of others. Judge nothing before the time..

The judgment will be univerfal. Small and great "muft ftand before God"-rich and poor, men of high and low degree, every free man and every bond man -the quick and the dead, all buried in the earth or fea, and all who fhall be found alive at that day. Vaft will the concourfe be, when the first human pair, with all their defcendants till time fhall be no more, will meet in one general affembly. Apoftate fpirits will be brought to the judgment of that day. While