at an end. Part of those goods wherewith we were before intrusted, are now come to an end: at least, they are so with regard to usz nor are we any longer intrusted with them: and that part which remains, can no longer be employed or improved as it was before.

2. Part of what we were intrusted with before, is at an end, at least, with regard to us. What have we to do, after this life, with food, and raiment, and houses, and earthly possessions? The food of the dead is the dust of the earth: they are clothed only with worms and rottenness. They dwell in "the house prepared for all flesh :" their lands know them no more. All their worldly goods are delivered into other hands, and they have "no more portion under the sun."

3. The case is the same with regard to the body. The moment the spirit returns to God, we are no longer stewards of this machine, which is then sown in corruption and dishonour. All the parts and members of which it was composed, lie mouldering in the clay. The hands have no longer power to move; the feet have forgot their office; the flesh, the sinews, the bones, are all hastening to be dissolved into common dust.

4. Here ends also the talents of a mixed nature, our strength, our health; our beauty, our eloquence, and address; our faculty of pleasing, of persuading, or convincing others. Here end likewise all the honours we once enjoyed, all the power which was lodged in our hands, all the influence which we once had over others, either by the love or the esteem which they bore us. "Our love, our hatred, our desire is perished:" none regard how we were once affected toward them. They look upon the dead as neither able to help nor hurt them; so that "a living dog is better than a dead lion."

5. Perhaps a doubt may remain concerning some of the other talents wherewith we are now intrusted, whether they will cease to exist when the body returns to dust, or only cease to be improvable. Indeed, there is no doubt, but the kind of speech which we now use, by means of these bodily organs, will then be entirely at an end, when those organs are destroyed. It is certain, the tongue will no more occasion any vibrations in the air: neither will the car convey these tremulous motion to the common sensory. Even the sonus exiles, the low, shrill voice, which the poet supposes to belong to a separate spirit, we cannot allow to have a real being; it is a mere flight of imagination. Indeed, it cannot be questioned, but separate spirits have some way to communicate their sentiments to each other but what inhabitant of flesh and blood can explain that way? What we term speech, they cannot have. So that we can no longer be stewards of this talent, when we are numbered with the dead.

6. It may likewise admit of a doubt, whether our senses will exist, when the organs of sense are destroyed. Is it not probable, that those of the lower kind will cease; the feeling, the smell, the taste, as they have a more immediate reference to the body, and are chiefly, if not wholly intended for the preservation of it? But will not some kind of sight remain, although the eye be closed in death? And will

there not be something in the soul, equivalent to the present sense of hearing? Nay, is it not probable, that these will not only exist in the separate state, but exist in a far greater degree, in a more eminent manner than now? When the soul, disentangled from its clay, is no longer "a dying spark in a cloudy place:" when it no longer "looks through the windows of the eye and ear?" But rather is all eye, all ear, all sense, in a manner we cannot yet conceive. And have we not a clear proof of the possibility of this, of seeing without the use of the eye, and hearing without the use of the ear? Yea, an earnest of it continually? For does not the soul see, in the clearest manner, when the eye is of no use, namely, in dreams? Does she not then enjoy the faculty of hearing, without any help from the ear? But however this be, certain it is, that neither will our senses, any more than our speech, be intrusted to us in the manner they are now, when the body lies in the silent grave.

7. How far the knowledge or learning which we have gained by education, will then remain, we cannot tell. Solomon indeed says, "There is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest." But it is evident, these words cannot be understood in an absolute sense. For it is so far from being true, that there is no knowledge after we have quitted the body, that the doubt lies on the other side, whether there be any such thing as real knowledge till then? Whether it be not a plain, sober truth, not a mere poetical fiction, that

"All these shadows, which for things we take,

Are but the empty dreams, which in death's sleep we make ?"

Only excepting those things which God himself has been pleased to reveal to man. I will speak for one: after having sought for truth, with some diligence, for half a century, I am, at this day, hardly sure of any thing, but what I learn from the Bible. Nay, I positively affirm, I know nothing else so certainly, that I would dare to stake my salvation upon it.

So much, however, we may learn from Solomon's words, that there is no such knowledge or wisdom in the grave, as will be of any use to an unhappy spirit; there is no device there, whereby he can then improve those talents, with which he was once intrusted. For time is no more: the time of our trial for everlasting happiness or misery is past. One day, the day of man, is over; the day of salvation is ended. Nothing now remains but the day of the Lord, ushering in, wide, unchangeable eternity.

8. But still, our souls, being incorruptible and immortal, of a nature little lower than the angels," (even if we are to understand that phrase of our original nature, which may well admit of a doubt,) when our bodies are mouldered into earth, will remain with all their faculties. Our memory, our understanding will be so far from being destroyed, yea, or impaired, by the dissolution of the body, that, on the contrary, we have reason to believe, they will be inconceivably strengthened. Have we not the clearest reason to believe, that

they will then be wholly freed from those defects, which now naturally result from the union of the soul with the corruptible body? It is highly probable, that from the time these are disunited, our memory will let nothing slip: yea, that it will faithfully exhibit every thing to our view, which was ever committed to it. It is true, that the invisible world is, in Scripture, termed "the land of forgetfulness;" or, as it is still more strongly expressed in the old translation, "the land where all things are forgotten." They are forgotten; but by whom? Not by the inhabitants of that land, but by the inhabitants of the earth. It is with regard to them that the unseen world is the land of forgetfulness. All things therein are too frequently forgotten by these; but not by disembodied spirits. From the time they have put off the earthly tabernacle, we can hardly think they forget any thing.

9. In like manner, the understanding will, doubtless, be freed from the defects that are now inseparable from it. For many ages, it has been an unquestionable maxim, Humanum est errare et nescire: ignorance and mistake are inseparable from human nature. But the whole of this assertion is only true, with regard to living men, and holds no longer, than while "the corruptible body presses down the soul." Ignorance, indeed, belongs to every finite understanding, (seeing there is none beside God that knoweth all things ;) but not mistake. When the body is laid aside, this also is laid aside for

ever.

10. What then can we say to an ingenious man, who has lately made a discovery, that disembodied spirits have not only no senses, (not even sight or hearing) but no memory, or understanding, no thought, or perception, not so much as a consciousness of their own existence? That they are in a dead sleep from death to the resurrection? Consanguineus lethi sopor indeed! Such a sleep we may call a near kinsman of death, if it be not the same thing. What can we say, but that ingenious men have strange dreams: and these they sometimes mistake for realities!

11. But to return: As the soul will retain its understanding and memory, notwithstanding the dissolution of the body, so undoubtedly the will, including all the affections, will remain in its full vigour. If our love or anger, our hope or desire perish, it is only with regard to those whom we leave behind. To whom it matters not, whether they were the objects of our love or hate, of our desire or aversion. But in separate spirits themselves, we have no reason to believe, that any of these are extinguished. It is more probable, that they work with far greater force, than while the soul was clogged with flesh and blood.

12. But although all these, although both our knowledge and senses, our memory and understanding, together with our will, our love, hate, and all our affections, remain after the body is dropt off, yet, in this respect, they are as though they were not; we are no longer stewards of them. The things continue, but our stewardship does not we no more act in that capacity. Even the grace which

was formerly intrusted with us, in order to enable us to be faithful and wise stewards, is now no longer intrusted for that purpose. The days of our stewardship are ended.

III. 1. It now remains, that being no longer stewards, we give an account of our stewardship. Some have imagined, this is to be done imme liately after death, as soon as we enter into the world of spirits. Nay, the church of Rome does absolutely assert this: yea, make it an article of faith. And thus much we may allow, the moment a soul drops the body, and stands naked before God, it cannot but know, what its portion will be to all eternity. It will have full in its view, either everlasting joy, or everlasting torment: as it is no longer possible to be deceived, in the judgment which we pass upon ourselves. But the Scripture gives us no reason to believe, that God will then sit in judgment upon us. There is no passage in all the Oracles of God, which affirms any such thing. That which has been frequently alleged for this purpose, seems rather to prove the contrary namely, (Heb. ix. 27,) "It is appointed for men once to die, and after this, the judgment." For in all reason the word once is here applied, to judgment as well as death. So that the fair inference to be drawn from this very text, is, not that there are two judgments, a particular and a general; but that we are to be judged as well as to die, once only: not once immediately after death, and again after the general resurrection; but then only "when the Son of Man shall come in his glory, and all his holy angels with him." The imagination therefore of one judgment at death, and another at the end of the world, can have no place with those, who make the written word of God, the whole and sole standard of their faith.

2. The time then when we are to give this account, is, when the "great white throne comes down from heaven, and he that sitteth thereon, from whose face the heavens, and the earth, flee away, and there is found no place for them." It is then "the dead, small and great, will stand before God: and the books will be opened;" the book of Scripture, to them who were intrusted therewith, the book of conscience to all mankind. The book of remembrance, likewise, (to use another scriptural expression,) which has been written from the foundation of the world, will then be laid open to the view of all the children of men. Before all these, even the whole human race, before the devil and his angels, before an innumerable company of holy angels, and before God the Judge of all: thou wilt appear, without any shelter or covering, without any possibility of disguise, to give a particular account of the manner wherein thou hast employed all thy Lord's goods.

3. The Judge of all will then inquire, "How didst thou employ thy soul? I intrusted thee with an immortal spirit, endowed with various powers and faculties, with understanding, imagination, memory, will, affections. I gave thee withal full and express directions, how all these were to be employed. Didst thou employ thy understanding, as far as it was capable, according to those directions,

namely, in the knowledge of thyself and me? My nature, my attributes? My works, whether of creation, of providence, or of grace? In acquainting thyself with my word? In using every mean to increase thy knowledge thereof? In meditating thereon day and night? Didst thou employ thy memory according to my will? In treasuring up whatever knowledge thou hadst acquired, which might conduce to my glory, to thy own salvation, or the advantage of others? Didst thou store up therein, not things of no value, but whatever instruction thou hadst learned from my word: and whatever experience thou hadst gained, of my wisdom, truth, power, and mercy? Was thy imagination employed, not in painting vain images, much less such as nourished foolish and hurtful desires, but in representing to thee whatever would profit thy soul, and awaken thy pursuit of wisdom and holiness? Didst thou follow my directions with regard to thy will? Was it wholly given up to me? Was it swallowed up in mine, so as never to oppose, but always run parallel with it? Were thy affections placed and regulated in such a manner, as I appointed in my word? Didst thou give me thy heart? Didst thou not love the world, neither the things of the world? Was I the object of thy love? Was all thy desire unto me, and unto the remembrance of my name? Was I the joy of thy heart, the delight of thy soul, the chief among ten thousand? Didst thou sorrow for nothing, but what grieved my Spirit? Didst thou fear and hate nothing but sin? Did the whole stream of thy affections flow back to the ocean from whence they came? Were thy thoughts employed according to my will? Not in ranging to the ends of the earth, not on folly, or sin; but on whatsoever things were pure, whatsoever things were holy, or, whatsoever was conducive to my glory, and to peace and good-will among men?"

4. Thy Lord will then inquire, "How didst thou employ the body wherewith I intrusted thee? I gave thee a tongue, to praise me therewith: Didst thou use it to the end for which it was given? Didst thou employ it, not in evil-speaking or idle-speaking, not in uncharitable or unprofitable conversation: but in such as was good, as was necessary or useful to thyself or others? Such as always tended, directly or indirectly, to minister grace to the hearers? I gave thee, together with thy other senses, those grand avenues of sight and hearing were these employed to those excellent purposes for which they were bestowed upon thee? In bringing thee in more and more instruction in righteousness and true holiness? I gave thee hands and feet, and various members, wherewith to perform the works ' which were prepared for thee: were they employed, not in doing the will of the flesh, of thy evil nature, or the will of the mind, (the things to which thy reason or fancy led thee,) but the will of him that sent thee into the world, merely to work out thy own salvation? Didst thou present all thy members, not to sin, as instruments of unrighteousness, but to me alone, through the Son of my love, as instruments of righteousness?

5. The Lord of all will next inquire, "How didst thou employ the