fays, (I. Corinth. chap. xv. ver. 41. 42.): "There is one glory of the fun, another

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glory of the moon, and another glory of "the ftars; for one ftar differeth from "another star in glory. So also is the "refurrection of the dead." From this doctrine, I conceive, we are to understand that, at the resurrection, we shall be placed in such different fituations and degrees of happiness, or mercy, as by our conduct and attainments we have merited, or rendered ourselves capable of; and this feems perfectly confiftent both with the goodness and justice of God. Let me not be understood, in making ufe of the word merit, to infinuate that our actions can in themfelves be at all meritorious: but our gracious God has promised, to our honest endeavors, to add the merits of our bleffed Saviour; by which means they will become acceptable in his fight. In this fenfe, therefore, and this alone, I defire to be understood, when I fpeak of human merit. The Almighty intended all his creatures for the enjoyment of happiness; and, hav

ing formed them after his own image, the happiness prepared for them must confift of pure and spiritual enjoyments. He placed them on this earth, not merely to make trial of their obedience to his laws, but that they might have an opportunity of attaining those virtues and graces without which they would be incapable of enjoying the felicity prepared for them: accordingly, the degree of happiness they are to receive in a future state must, inevitably, depend on the degree of perfection which they have attained in this; and their misery, if they have preferred the fervice of fin and Satan, must be regulated in like manner. This doctrine feems, to me, equally conformable to reason and to revelation. If we fuppofe the joys of Heaven to be of a pure and spiritual nature, the vicious man would find a hell even in Heaven itself. Can he, for inftance, whose life has been spent in oaths and curses, find happiness in the praises of that Being whom he has made the object of his blafphemies? or the man who has

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facrificed

facrificed every confideration to the indulgence of malice and revenge, enjoy that perfect love and charity which reigns in Heaven and muft embrace the whole universe? Further examples are unneceffary: these are, furely, fufficient to fhew that the mind addicted to vice cannot enjoy the rewards of virtue: what, then, becomes of the doctrine of a deathbed repentance; in the confidence of which so many people find comfort, and are encouraged to persevere in their vicious courses? Far be it from me to attempt to fet bounds to the mercy of God, who has promised pardon to all that shall truly repent; but fince, if my reasoning is juft, little less than a miracle would be fufficient to render the habitual finner capable of the joys of Heaven, by changing his corrupt into spiritual affections, to trust to a death-bed repentance is, surely, too dangerous an experiment.

In the first place, who can tell that he fhall not be called on suddenly to give up his accounts, whilst indulging in the most

vicious

vicious courses? What then becomes of his intended repentance? We know that there is none in the grave. But let us fuppose that, after a lingering fickness, he is convinced he is on the bed of death, and that he shall fhortly be called into the presence of his Judge: is this a time, when his body is racked with pain, and his mind weakened and distracted with just terrors, to enter upon fo important a work as that of taking a view of the whole of his past life, and forming refolutions of amendment? And what affiftance can he expect to derive from that offended Being, to whom his whole conduct has been a constant infult? Sorrow for fincannot be deemed repentance, except attended by a determined purpose of amendment: and his fuppofed repentance is, probably, nothing more than the dread of punishment, which would be thrown afide the moment he fhould recover. But I will suppose him fincere: how can he, who has given up his youth and health to the fervice of fin, expect, when on the brink of the grave and he can

fin no longer, the aid of God's grace to new-model his heart, or fuppofe that the offer of his miserable, emaciated body and corrupted affections will be accepted by him? I repeat, that though God is all-merciful, and, feeing into the inmoft receffes of the heart, may discover true repentance, and accept it, yet the stake is too important to put to fuch a hazard.

The two parts of Scripture generally brought in fupport of the efficacy of a death-bed repentance are, the parable of the laborers working in the vineyard, and the promise given by our Lord to the repentant thief on the crofs. The first appears, to me, totally inapplicable to the fubject, and to allude rather to the calling in of the Gentiles, who, upon their admiffion to Chriftianity, were confidered in the fame light as the Jews: thefe latter murmured greatly at it, and claimed a decided fuperiority over the Gentiles; which the apostle pofitively denied to them. It could not have alluded to the day of judgment; fince fome of the la

borers