On a future state of Retribution. | tion, that all are to be rewarded according to their works, and T cannot have escaped the even to receive in proportion to

I

This being the case, it is said, that the difference between the

read the sacred oracles under- so that, while on the one hand, standingly, that they distinguish it shall be more tolerable for mankind into two classes, usual-some sinners than for others, ly called the righteous and the on the other hand, the righteous wicked. This distinction runs shall shine, some with a brightthrough all ages, and is founder and others with a feebler lusamong all conditions of men. tre, in the world of glory. We especially trace it into a future world, and find it there marked with far greater clear-characters of the righteous and ness than it ever has or will be wicked is not so great as to lay in the present. For the one, are a foundation for their being plaprepared the most glorious re-, ced in situations so totally oppowards, for the other, the most site, as the sacred writings uniawful punishments. Such are formly represent. Among the the obvious representations of a damned, it is said, will probably book, which we receive as di- be found some whose situation vine, and by which we profess in life had not admitted of their to have our opinions directed, as, being comparatively great sinby a light shining in a dark place. ners. On the other hand, among We are too readily inclined, the righteous, will doubtless be however, to call in question the found some, who must be rankpropriety of such a remarkable ed amongst the greatest of sindistinction, both in the present ners, and who, being converted and future life, and thus impli- at the hour of death or near it, citly accuse our final judge of cannot be supposed to have been dealing with us unjustly. And, the subjects of so much holiness, this inclination receives addition- as to counterbalance in any deal strength from this considera-gree the wickedness, of which VOL. V. No. 8. LI

they had been previously guilty. | tures to reply against their Crea

tor, should instantly silence every objection. Some things, however, it is presumed, may be advanced, which will remove this difficulty in a considerable degree, and enable us to "justify the ways of God to man."

That we may go on sure ground, it is necessary, perhaps, to state more particularly, in the first place, the representations of scripture in relation to the different situations of the righteous and the wicked.

2. These two places are rep

Now it is asked, how is it consistent, on the ground of their being rewarded according to their works, that their future situations should be totally opposite? On the ground of this objection, a late celebrated writer has curiously contrived, to make even heaven and hell unite in a mere ideal line of separation. His words are these: "It has been said, that it can never be a just economy of Providence to admit one part of mankind into heaven, and condemn the other to hell, 1. Their residence will be assince there must be very little to signed them in two distinct plachoose, between the worst man ces, one called heaven, the other who is received into heaven, and hell; and no intercourse admitthe best who is excluded. And ted between them, for an impashow know we, it might be an-sable gulph separates the one swered, but that there may be as from the other. little to choose in their conditions?" This supposed approx-resented as being fitted, the one imation, however, between hear en and hell, making some situations in the one, scarcely preferable to others in the other, tho' it may agree with the dictates of natural reason, yet by no means accords with the representations of inspiration. But it is still ask-ness. While the one is described, is it not reasonable? And, shall not the Judge of all the earth do right? That the Judge of all the earth will do right, is undoubtedly true; and we pre-one is represented as containing sume also, that he will do right, every thing calculated to gratify in placing, bereafter, the right- its holy inhabitants,-a tree of eous and wicked in situations life, a river of pleasures, and totally opposite one to the other even the enjoyment of the inas he has declared. And though comprehensible Jehovah ;—the in this state of ignorance and other directly the reverse, is a imperfection, we should find our-lake which burneth with fire and selves incapable of seeing per- brimstone, in which the fire is fectly the equity of his dealings not quenched, and where the in this respect, yet this consider-worm that torments, will never ation, that it becomes not crea- die. In the one we listen to nothing but songs of joy and gratitude, tears being wiped from all eyes, and sorrow and sighing

Paley's Principles of moral and political Philosophy, Book 1. Chap. 7.

to render its inhabititants perfectly happy, the other, perfectly miserable. While the one is lightened by the glory of the Lord and of the Lamb, the other is represented as being overspread with blackness of dark

ed as a most beautiful and glorious city, the other is a bottomless pit, calculated to inspire the imagination with horror.

The

be answered by their punishment. And if we cannot say, what is suitable to be laid on rebels, much less can we say, what distinction ought to be made, between those who persist in their rebellion, and those who repent and return to their allegiance with all their hearts. On this subject, therefore, it becomes us to submit our judgments to the declarations of our final Judge, though we should not see perfectly the consistency of each particular sentence. It is submitted, however, whether the following considerations do not throw some light on this inter

having fled away; in the other we hear nothing but weeping, wailing and gnashing of teeth, cursing and blaspheming their God and their Redeemer. And so exceedingly opposite are these places even in prospect, that the one causes its destined inhabitants to lift up their heads and shout for joy, while the other fills its wretched convicts with such awful despair, as induces them to call on rocks and mountains to fall on them, and hide them from the face of their angry Judge. Such are the accounts given us in the sacred oracles; and whether we consider them as literal, or only as em-esting subject. blematic representations, this conclusion still follows, that the righteous will be completely happy, and the wicked completely miserable. We have rea-characters will be totally opposon, it is true, to believe, that site. The wicked will then be there will be degrees of both found to be in the exercise of all happiness and misery, but at the that enmity to God, and his hosame time, we are constrained ly government, which characterto admit, that the cup of cachises them so strikingly in their will be unmixed.

1. When the time arrives for the righteous and wicked to receive their rewards according to the deeds done in the body, their

present state. Though their sins are numerous, and many of them of the most odious complection, they will yet have no disposition to repent and forsake them. Whatever they have been, they still continue to be; remaining firm in their adher

We shall now attempt to show the consistency and propriety of their being finally placed in situations so perfectly opposite. It may be useful however to premise, that of ourselves we are very incapable of deciding on such a subject. We are alto-ence to sin with all their hearts. gether incapable of saying what Their present characters, thereis deserved by rebels against the fore, as well as their past condivine government, and what de- duct, will appear to be totally gree of punishment might with sinful. The present character propriety be inflicted upon them. of the righteous, however, will To decide on this subject, we be directly the reverse. Whatshould know, the full extent of ever may have been their past Jehovah's kingdom,-the object feelings and conduct, they will and excellency of the divine go- then love the Lord with all their vernment, what those, who re-hearts, and delight to obey his bel against it, would effect, were they not prevented, and what purposes to this kingdom may

holy will. Though they may have been guilty of many very aggravated sins, though they

some who will be excluded, it must still be a truth, that, as the one will receive their portion on principles of justice, the other, on principles of grace, so their situations must of necessity be widely different.

3. The wisdom and goodness of God require, that mankind should be placed, hereafter, in situations, in which they can be useful in promoting the great end of creation. For this end, they are placed in a state of pro

may have been murderers, adulterers, persecutors or blasphemers, they are not only reformed, but completely altered; they have repented of their sins and forsaken them entirely; they loath their past sinful courses, and are prepared to join the songs, and to participate in the employments of saints and angels in glory. Their characters, therefore, or rather the disposition of their minds will be directly the reverse of those of the wicked. It is therefore right and fit,bation, that it may be discovered that their situations should be very different; and upon supposition that they are to be so nearly alike, as some have represented, might we not with propriety adopt the expostulation of Abraham: "Be it far from thee, to slay the righteous with the wicked, or that the righteous should be as the wicked. Shall not the judge of all the earth do right?"

for what they are fitted; that is, what they would do, if laid under no restraint; whether they would glorify God or themselves. And this trial with respect to the wicked will terminate in complete demonstration, that if left to themselves, they would never be actively useful in promoting the great end of creation. Of course, they will be altogether unfit to reside in that place, where God is to be served and glorified. Nor will it be consistent with the glory of God to make them happy in any other. The only way, therefore, in which the wicked can be useful in a future world, will be, in being destroyed, and in that way displaying the power, justice and holy

2. The principles, on which the righteous and wicked will receive their respective rewards, are totally different. The wicked will receive their rewards on principles of strict justice. The uttermost farthing, which is due to divine justice, will be required of them; and having never done any thing except evil, justice re-displeasure of God against sin. quires, that the portion of their The righteous, on the contrary, cup should be evil also. The will be found to love their Maker, righteous, on the contrary, will and to delight in obeying his horeceive their rewards, not only commands. They will apprinciples of justice, but on those hear, of course, to be well fitted of grace. And in proportion as to inhabit the realms of blessedgrace is manifested in their sal-ness above; and God can convation, in the same proportion, must their situation be more happy, than what strict justice would require. Admitting therefore, that there will be little differ en ce between some who will be admitted into heaven, and

sistently exercise toward them his benevolence, in making them completely happy. The great end of creation, therefore, seems to require, that the portion of the righteous should be happiness, while that of the wicked is