Ghost hath never forgiveness; but is in danger of aionion eternal damnation."-Mark 111: 29. "And whosoever shall speak a word against the Son of man, it shall be forgiven him but unto him that blasphemeth against the Holy Ghost, it shall not be forgiven."-Luke xir: 10.

According to these passages, it is immaterial whether aion, in Matt. signifies this life or, dispensation; for such are never to be forgiven they are not to be forgiven. If the universalian definition of forgiveness be correct, they are never to be delivered from their sins! Nay, they are in danger of (aionion) everlasting damnation! It will not be supposed our Saviour was talking about the danger of that, which had no existence, except in the brains of enthusiasts and fanaticks.

By a comparison of these passages, we are satisfied, that our Saviour meant, on that occasion, when he was accused of casting out devils by demoniacal agency, that such persons as would deny his miracles thus openly performed before their eyes, and impute them to the devil, were wilfully and obstinately disposed to resist the best evidences of the truth; and, therefore, would not be likely to repent or reform; but would persevere in their perverseness; and were on that account in great danger of being, at last, cast into gehenna, and eternally condemned.

3. Such is the language of divine inspiration-the declarations of Christ. If they are not true, they will never injure us; but if they are true, we have an interest in them, with which no earthly object can compare. We shall soon pass from this world of contention and strife. But if we find in the end, that the good, the humble, the practical christian only is to be admitted into the everlasting joys of the heavenly world; and the corrupt, abandoned, and unprincipled, are positively and absolutely to be separated from the favour of God, from all good society, from all the pleasures of a good conscience, and from all blissful sensations and anticipations-to live in darkness, perdition, and

despair, it is matter of the highest consideration, that we attend to it while the vital spark continues to burn. If on this subject, our decision should be wrong, when death closes the scene, and winds up our earthly interests; and we have formed no habits of virtue, no feelings of piety, no reverence and filial devotion towards the invisible and Almighty Disposer of events; and we should find ourselves arraigned before the tribunal of an omnipotent Judge: and should there meet with scenes properly corresponding with those so frequently described in the Scriptures; it would then be too late to alter our plan-too late to correct the fatal errour-too late to retrieve neglected opportunities— too late to recall slighted invitations, and rejected mercies -too late to heal the injuries inflicted upon a fellow being -or to dry the tears of the oppressed-or to wash away the blood that has crimsoned the path way of sin!

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We have in this section brought into view a number of solemn declarations of Jesus and the apostles. That they were designed to teach the doctrine of future judgement and eternal retribution, we have not a single doubt. If the consideration of them shall terrify the wicked to pause in their career, we shall be willing to suffer all the " contempt" that shall be poured out upon us as the price of our "temerity." We frankly acknowledge that we would frighten the guilty if they cannot be shamed out of their course. Knowing the terrours of the Lord, we persuade men." If any tipler shall be haunted with trembling fear, till he dash the poisoned cup from his lips: If any young man, charmed by the deceptive allurements of crime, shall shrink from the contemplated adventure: If any hand uplifted for fatal purpose shall fall harmless before the majesty of truth: If any villain shall be constrained to spare his victim: If the tears of the injured and the suffering shall in any degree be prevented: If the awful dread of future we shall bring trembling and dismay into the ranks of the gambling, profane, and licentious; and if virtue and practi

cal piety shall be promoted, we shall be richly paid; and shall sweetly taste the delicious remuneration; though it might bring around us all the inalice of the nether world; and all its blackening storms should pour their unmingled vengeance upon our head.

CHAPTER IV.

RELIGION AND REVELATION VINDICATED, AGAINST SKEPTICISM AND INFIDELITY.

I. On the existence of God.-That revelation and religion depend on the question, whether there is a God, will not be denied. Although it is commonly supposed that there are few or no atheists in the world; and nothing is more unpopular than atheism; yet we are inclined to think that unbelievers in revealed religion are generally atheists. There are many strange things to be sure in revealed religion ; but what else could be expected from a special revelation ? If its truths were not extraordinary and strange to us—if they were nothing more than what was manifest in nature, then no special revelation would be necessary to make them known to us. While, therefore, we say, that no divine revelation can contradict itself, we say that the strange and to us incredible things declared in Scripture is no argument againsts its being indeed a divine revelation, but rather an argument in favour of such fact. If we begin with atheism, and say there is no God, then supernatural events would, upon this hypothesis, be impossible, and so would any special revelation be impossible. Nay, organization, intellect, and every thing would be impossible. But begin with Theism-admit there is a God, and all things are equally possible, except they involve a contradiction.

We know that we exist, and are satisfied that the world around us exists. Therefore one of these things must be true: 1. Either the world with all its species and varieties of being has existed from eternity; or 2, that it produced itself; or 3, that it was produced by chance; or 4, that an uncreated almighty and intelligent Being created it. of these positions must be true.

One

1. Is it true, that the universe has existed from eternity?

any

If so, every part of it must have existed so long; for if species or variety of being has been created and did not eternally exist, then the whole might have been created as easy. Therefore, human beings must have always existed. Of course there must have been an infinite number of human beings before this time, and all that shall exist hereafter will be so many more than an infinite number. Nay, one thousand years ago, there must have been then an infinite number of human beings, and all that have existed since are so many added to infinity! Nay, from all eternity there must always have been a preceding infinite number, which infinite number must have been constantly increasing from all eternity! Again, each human being has two eyes, consequently there must have been twice as many infinite numbers of eyes as beings! The same might be said of all other things. There is almost an infinite number of infinities added to each other, which amounts to the same number of absurdities and impossibilities. So that the theory of the eternal existence of the world, stands upon nothing better than an infinite number of impossibilities!

2. Has the world produced itself? If so it must have acted before it existed, which is absolutely impossible, therefore it did not produce itself.

3. Did chance produce the world? No; for chance does not exist itself: or we use the term to denote the occurrence of an event, which had no visible connexion with its cause; but yet we all understand that such things as are said to happen by chance, have all a sufficient cause as much as any thing else. All apparent chance is direction: Therefore chance never produced any thing, and of course never produced the universe.

4. Hence it follows, that an uncreated, unchanging, self-existent, eternal Being, of sufficient power and wisdom created the world.

2. Men of all ages and nations believe in a God, and worship him in some form or other. Most of their modes of