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enquiries, since it is a subject of so much moment; but as the truth can only be discovered by collecting the leading facts which belong to it, and drawing just inferences from them, and as we are so extremely prone to err, respecting doctrinal inferences, no one should arrogate to himself the right to dictate, or enforce his opinions as essential articles of faith. In this spirit we propose to pursue our enqui

ries.

The new dispensation is always represented as a dispensation of Grace and Mercy; as containing tidings of great joy to all men. It represents the divine benevolence, in all its ramifications, as earnestly engaged in the important concern of man's salvation. Its sole object being to reform and bless, it invites, exhorts, admonishes. It is most ample in its promises, as well as in its instructions. The felicity in reserve for the righteous, is represented in general terms, but these are most encouraging. The expressions the most frequently used, are Life and Immortality. Life, to which we know, by experience, that every man is strongly attached; and immortal Existence, for which every man has an instinctive desire.

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To the sincere Christian, the triumph over

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death and the grave is always represented-as complete; they are not to have any future dominion over him. But what is to be enjoyed in that life, is not fully or specifically revealed. The joys of the heavenly state are described as being beyond the power of human conception, "It is written, eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."*

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The judgments denounced against the finally impenitent, are not so frequently repeated, nor are they enlarged upon in a similar detail. They are occasionally, and as it were, reluctantly introduced. Knowing the terrors of the Lord," his inspired messengers think it their duty" to persuade men," from motives operating upon the less nobie passions of fear and dread; but they greatly prefer expatiating upon the manifestations of love, from that Being whose moral essence is benignity. We are, however, assured, that the punishment of the incorrigibly wicked, will be great and terrible; particularly of those who reject this last and best dispensation of mercy that it will be proportionate to their guilt in preferring darkness to light, and the pleasures of sense to the high recom

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pense of virtue. "For, if we sin wilfully," says the writer to the Hebrews, "after we have received the knowledge of the truth, there remains no more sacrifice for sin, but a certain fearful looking for of judgment, and fiery indig nation, which shall devour the adversary. He that despised Moses's law, died without mercy, under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite to the spirit of grace?"* This writer says, also, in the same epistle, "It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to open shame." He illustrates his position by the following allusion, "for the earth, which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them, by whom it is dressed, receiveth blessing from God; but that which + Heb. vi. 4, &c.

* Heb. x. 28, 29:

beareth thorns and briers, is rejected, and is nigh unto cursing; whose end is to be burned." The obvious meaning of this alarming passage is, that since the Divine being operates upon the mind of men, through the instrumentality of various motives placed before them, if they cannot be influenced by the most powerful of all motives, which never have been equalled, and cannot be exceeded, nothing remains for them, but to suffer the dreadful consequences of their impious folly, to the utmost extent.

Whatever the nature of future punishment may be, we must conclude that, as it appears terrible in the eyes of Omniscience, it must be terrible in itself. But many things respecting it are involved in darkness. Nor can we, for a moment, doubt the wisdom of this concealment. In every case, and at every period, the wisdom of God has adapted the degree of information, precisely to the immediate exigencies or capacities of his creatures. In no one instance has the Deity condescended to gratify impatient curiosity. This would be injurious to that confidence, or implicit faith in his promises, which is always represented as being acceptable to him, and is so becoming in us. If we may

thus express it, although he has clearly illuminated the path which leads to virtue and happiness, he has ever been cautious not to throw superfluous light into the eyes, which might dazzle and confound, or might augment the number of our impertinent enquiries. Our Saviour tells his disciples, "I have many things to say unto you, but ye cannot bear them now.”* Although this declaration may relate to his own sufferings, to their future initiation into the nature of his spiritual kingdom, the calamities which should overwhelm the Jewish nation, and the persecution which they were to endure, at a future period; yet it is consonant with the usual tenour of his conduct, and correspondent with the whole plan of Providence. When the disciples asked him, "Lord, are there few that be saved?" The question was censured as impertinent, and he directed their attention to what was of infinite importance to themselves: "Strive to enter in at the strait gate, for many, I say unto you, shall seek to enter in, and shall not be able." A similar curiosity induced them to enquire concerning the man who was blind from his birth: Master, who did sin, this man, or his parents, that he was born blind?" It was, probably, their intention to lead him + Luke xiii. 23.

* John vi, 12.

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