life. They must therefore be justified by the righteousness or atonement of the Saviour, as the meritorious cause. But when a then justly merits or deserves condemnation on his own account. Thus from the different nature and desert of holiness in believers, and of sin in the posterity of Adam, it is certain, that there must be a difference between condemnation by Adam, and justification by Christ. tification of the believer take place in consequence of the righteousness and atonement of the Lord Jesus, and are connected with it by a divine engage-person is once guilty of sin, he ment or constitution; so the personal sin and condemnation of all the race of Adam take place, and are inseparably connected with his apostacy. In view of the striking similarity between the two cases in these respects, the apostle might with great truth and propriety say, "Therefore as by the offence of one, judgment came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men unto justification of life." Besides, the justification of believers is not an act of justice to them; it gives them no legal claim on God for favor. But it is an act of pure, sovereign grace, bestowed on them, beBut the phrase, (C even so by cause God delights in mercy and the righteousness," &c. does by happiness. But certainly no one no means necessarily imply, that will say, that we are condemned there must be an exact parallel, for Adam's sin, not as a matter in all respects, between condem- of justice, but of pure sovereign nation by the offence of Adam, wrath, inflicted on us, because and justification by the right- God delights in wrath and miseeousness of Christ. If there is ry. This would be blasphemous; a parallel between them in some and yet it seems, that persons particulars, then the expression, must be driven to this conse"even so," &c. is true and prop-quence, if they assert, that there er, although in some other res-is an exact parallel in all respects pects there may be a difference. between condemnation through And that there must be a dif- Adam, and justification through ference, between the ground of Christ, and that the sin of Adcondemnation through Adam, am is the meritorious ground of and of justification through the our condemnation; as the rightLord Jesus, is evident from va-eousness of the Lord Jesus is rious considerations. It is evi- the meritorious ground of our dent from the different nature justification. and desert of holiness and of sin. Personal holiness and faith are as necessary to our justification by the righteousness of Christ, as personal sin is to our condemnation through the fall of Adam. But although the exercise of faith and holiness unites to the Saviour; yet it does not atone for the past sins of believers, and merit justification and eternall VOL. V. No. 9. These considerations clearly show, that mankind are not condemned for the disobedience of Adam, as the meritorious ground, antecedently to their own personal sin and demerit : and that the declaration of the apostle, "Therefore as by the offence of one, judgment came upon all men unto condemna tion; even so by the righteousTt ness of one, the free gift came righteousness of Christ will proupon all men unto justification," fit us nothing. For it is declared, does by no means imply, that" He that believeth not shall be there is an exact parallel in all damned, and shall never see life respects between condemnation Without holiness no man shall by the offence of one, and justifi- see the Lord-Except ye repent cation by the righteousness of ye shall all perish." It is thereone. Yea, the apostle himselfde-fore of infinite importance to clares, "Not as the offence, so each one of us that we repent also is the free gift. And not and forsake our sins, believe in as it was by one that sinned, so the Lord Jesus, and cordially is the free gift: for the judg-receive and obey the gospel. ment was by one to condemnation; but the free gift is of many offences unto justification;" plainly teaching, that there is a difference between the two cases in some respects. It may be remarked from the subject, 1st, That none will be condemned by the Most High, unless they justly deserve it, and that he will punish none in the present or future world any more than they deserve for their own personal sins. Some are apt to complain, and feel as if it was hardly just, that they should suffer so many evils, and be exposed to everlasting destruction in consequence of the sin of Adam. But it appears, that we have no just reason to complain of any injustice, since we never suffer any more than ourown iniquities justly deserve. Thus every mouth will be stopped at the bar of God, and every conscience will be convinced of the justice and rectitude of the divine proceedings in the condemnation of the wicked, who will receive according to their own works, and will for ever eat the fruit of their own doings. 2d, It appears, that personal holiness, or a cordial faith and love, which unite us to the Savour, are necessary to salvation. Without these, the atonement or H. E. While people continue in the body, they are to expect no account from the invisible world, but what is contained in the Bible. HE sacred writings inform THE us, that in the days of inspiration, several persons were raised from the dead. Some were restored to life, under the Old Testament dispensation;— but many more in the days of Christ and his apostles. When Christ expired on the cross, the graves were opened, and many bodies of the saints which slept arose, and came out of their graves after his resurrection, and went into the holy city, and appeared unto many.* Lazarus was also raised after he had been dead four days.t Hence the following enquiry hath been often made-" Why have we no account in scripture, of the conversation of such as have been raised to life, respecting the invisible world?" The following are humbly offered as reasons, why there have been no communications of this kind from the other world, made matter of sacred record. Matt. xxvii. 52, 58. † John xi. 39. 1. There can be nothing es- that so small a mitigation to his sentially new revealed to men, sufferings might be granted as while in their present state, res- the application of one drop of pecting the condition of the god-water, to cool his schorched ly or the wicked, after death, in tongue ?* addition to what is revealed in the word of God. This exhibits as clear and striking a representation of invisible and eternal things, as people are capable of receiving and understand-set forth the dreadfulness of the ing, while in their mortal state. Or can we imagine that one sent from that place of misery could use language or metaphors, which would exceed those found in John's Revelation, to punishment, which the wicked suffer after death? It is there described, by "a lake which burneth with fire and brimstone." They are represented, as "drinking of the wine of the wrath of God, which is poured out without mixture, into the cup of his indignation. And shall be tormented in the presence of God and the holy Christ who came down from heaven, had a far more perfect knowledge of the invisible world | and of the final conditions of men, than any common person could have, though he had been among departed spirits. Should one come from heaven, or from hell, we cannot conceive it possible, that he should give a more affecting description of the hap-angels, and in the presence of piness of the former, or the the Lamb. And the smoke of misery of the latter, than Christ their torment ascendeth up for hath given. ever and ever; and they have no rest day nor night." And should one come from the heavenly world, we may not presume to say, that he could represent the glory and blessedness of the place, beyond what Christ and the inspired penmen of the scriptures have done. No Had Dives been sent from hell, to testify to men, what he had seen and felt, could he have found language to have painted the exquisiteness of the misery of damned souls, beyond what Christ hath done in his doctrines and parables? What words can be more expressive of their tor-one who had been in Paradise, ment, than to say "they are cast into a place of outer darkness, where is weeping and gnashing of teeth? Or into a furnace of fire;† into everlasting fire: the fire that shall never be quench-right hand there are pleasures ed; where their worm dieth not, for ever more." and their fire is not quenched."‡ Could one sent from the world of woe, have represented the anguish he there endured, in more lively colors, than to say it was his most earnest petition, Matt. viii. 12. † xiii. 50. could use words more expressive of the happiness of saints, than those of David in the xvi. Psalm 11 ver. "In thy presence is fulness of joy, and at thy The beauty and glory of the heavenly state, are pointed out by the most lively figures and things in nature, in the xxi. chap. of Revelation, under the name of the new Jerusalem. It is sub Luke xvi. 24. + Rev. aix. 29. joined," And the nations that are saved, shall walk in the light of it; and the kings of the earth do bring their glory and honor into it; and the gates of it shall not at all be shut by day; for there shall be no night there." See also chap. vii. 15, 16, 17 verses. How expressive of the glory and happiness of the saints in heaven, are these words of Christ? Then shall the righteous shine as the sun in the kingdom of their Father."* A similar passage is found in Dan. xii. 3. "And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars for ever and ever." speakabie words, which it is not lawful for a man to utter."* 2. Should a messenger-come from the invisible world, he could set no new motives for repentance before sinners. This is implied in the address of Abraham to Dives, Luke xvi. 31. "If they hear not Moses and the prophets, neither would they be persuaded, though one rose from the dead." These words denote, that if the means which God hath instituted, lose their effect upon sinners; no others would avail to lead them to repentance. The word of God contains every thing necessary, to instruct and warn mankind and all is there said respecting future and eternal things, that is requisite for them to know, or which they are capable of knowing, until they exchange worlds. A person sent from heaven or hell, might cause a momentary surprise, with those to whom he should appear; but would do nothing towards melting the hard heart of a sinner into peritence. He would be far from convincing infidels of the reality and vast importance of eternal truths, or of their sin and fol And what one from the world of glory, could express his ideas of its joys more fully, than is implied in the promised reward of grace to the godly? They are promised eternal life; a crown of life; a crown of glory that fadeth not away. And that they shall eat of the hidden manna; shall drink of the river of water of life; that the Lamb shall feed them; and lead them to living fountains of water, and God shall wipe away all tears from their eyes. We may therefore be assur-ly in rejecting a crucified Saved, that no saint whose soul had been in Paradise, could add any thing to the glorious representations of the blessedness of that place, already given in the word of God. Nay, we may conclude that what departed spirits experience beyond those representations therein made, is incommunicable to men, in this life.When Paul was caught up to the third heaven, he heard, "un Matt. xiii. 43. iour. Nothing would be effected in this way, towards removing the native enmity which exists in the hearts of unregenerate persons against God, and the truths of his holy word. The influences of the divine Spirit alone can produce a change in the moral temper of sinners. And if we may hope for the blessed Spirit to accompany any means, they must be such as God hath instituted. would even mock and deride any person, who should come from the dead to preach to them. And had an account of the invisible world been published from the mouth of Lazarus, or any other person, who had been restored to life, it would have availed nothing, with such as refuse to hear Moses and the prophets, Jesus Christ and the apostles. Some inferences may be made from what hath been said upon this subject. 1. We may infer that no per ff any messenger from the invisible world could effect the reformation and salvation of sinners, who so likely to do this as the Lord Jesus Christ, since he hath come both from heaven, and from the dead? And not only so, but his divine mission was attended with many infallible proofs. Never could a finite person be sent from heaven or from the dead, with equal authority, to that of the Son of God. And no one can possibly represent the solemn realities of eternity, more clearly and affecting-son is warranted from the word ly than Christ hath done. And of God, to publish to the world yet it hath been found by eight- the discoveries of heaven or hell een hundred years' experience, which he supposes he has had that no sinner will ever believe in a dream, or trance, or vision. and embrace the gospel of Christ Were any thing of this kind to until God operate effectually up-be made known to men, we may on his heart by his Holy Spirit. be assured it would have been Not only thousands of the Jews done by the apostles, when they who heard his preaching and were penning the gospel history. saw his miracles, continued un- Have persons remarkable views converted; but many milions, of the invisible world, in dreams from generation to generation, or visions, let them like Mary, have lived and died uninfluenced keep all these things, and ponder by the solemn truths taught by them in their heart. And let this faithful and true witness. them improve all their thoughts and views of God and divine things, which they may have, whether waking or sleeping, for their own spiritual profit; but never inake them known to any one, as some new revelation from heaven. And if an account of the torments of the wicked in hell, given by one who had suffered them for a season, would lead sinners to repentance; why did not the extreme agonies of the innocent Lamb of God produce this effect, when he suffered for sin- By publishing their dreams ners, in the view of many thou-or visions, many persons have sand spectators? What small imposed upon the credulity of relentings were there among the the ignorant. And however sinnumerous throng which beheld cere and well meaning some the Saviour when he hung bleed-have been in such publications, ing upon the cross, and endur- they have opened a wide door ing the keenest anguish of soul for the impositions of crafty and and body imaginable? But on | designing men who lie in wait to the contrary, they poured forth deceive. the most bitter revilings and execrations! And we may conclude that hardened sinners It was by pretended visions that Mahomet gained credit to his Alcoran, by which this grand |