ovate and sanctify our souls- for mercy towards us, who are deserving only of deep displeasure-who are poor, and wretched, and miserablewho have rebelled against his laws, and incensed his justice. We must ask for pardon, that we may be delivered from the oppressive burden of sin, and the fear of endless punishment; and be comforted by the hope of final acceptance.

That we may no longer be subjects of the divine displeasure, and exposed to final condemnation, we must in the same way seek for the favour of God; that we may be created anew in righteousness and true holiness, and be qualified for admission on the last day, into the mansions of heaven. We must seek for the image of God, that we may be tranquil and happy in our minds through life, calm and composed in the hour of death, and blessed through eternity.

We must do these things in truth and sincerity, with earnestness and perseverance; and we shall thus receive the forgiveness of our sins, the sanctification of the Holy Spirit, the peace of God, and the salvation of our souls. P. A. C.

in it, as rational, immortal and accountable creatures, they would exert all their faculties and powers to avoid a condition of eternal remorse and wo, and bend the same faculties and powers to secure for themselves a condition of eternal rest and enjoyment. The condition of happiness or misery is here said to be eternal in duration, because the word of God every where represents the judgment of the last day as final and irreversible. Our Creator has an undoubted right to affix whatever du❤ ration he pleases to our condition after death; and it is no more to be inferred from his justice, mercy, and goodness, that this condition will be limited, than that it will be eternal in duration. On this great subject, men ought not to have their opinions de cided by their feelings, by their wishes, or by their reason guided by their passions, and their devotion to the world; but by the plain and unequivocal declarations of God, in his word. It is a subject, on which dying and accountable creatures should be unwilling to have their opinions any otherwise settled, than by the declarations which God has been pleased to make.

There is no doubt that "we shall "all stand at the judgment seat of "Christ, to give an account of the "deeds done here in the body ;" and that there shall be awarded to every man that doeth evil, "indignation and "to every one that doeth good, glo"wrath, tribulation and anguish; and "ry, honour and immortality. The "wicked shall go away into everlast❝ing punishment, but the righteous ❝into life eternal."

Now the condition of the wicked, after the day of judgment, declared in these words of inspiration, is either limited, or eternal in duration. If we be forewarned of it, it is precisely the same, in reference to the goodness and justice of God, whether it be for one year, a thousand, a million of years, er for eternity. For

the same goodness and justice, which could admit of punishment for one year, or a thousand, might award it for a greater period, and for eternity. The opinions which men form on this subject are, in my view, of the greatest importance; for these are opinions which have a momentous influence on the principles of Christian belief and practice. No opinions can be just, or true, which weaken, or pervert these principles. If there be any Christian, who has adopted the opinion that the condition which will be assigned the wicked on the last day, is limited in duration, let him try it, with that candour which becomes him in a matter of so much consequence, by this rule. Let him seriously ask himself at the bar of his conscience, not whether this opinion has at the same time rendered him more vigilant, pious, and holy, and strengthened the principles and obligations of Christian belief and practice; but whether it has not rendered him more careless and negligent ;whether it has not soothed and tranquilized his mind under convictions of guilt;-whether it has not retarded his progress in piety and virtue; and whether it has not weakened his religious principles and obligations. Let him put these questions to his own mind, with a view of answering them, not to any one of his fellow creatures, but to his conscience, and to his God, from whose all-searching eye no secrets are hid, and the thoughts of no heart are concealed. If he finds that these questions can be answered only in the affimative, he must conclude, that this opinion not only is not just and true, but that it is illusive and dangerous. In considering a subject of such great moment, we ought to lay aside all sophistry and guile, and deal fairly and honestly with ourselves, and to re member that the eye of Omniscience beholds our thoughts and actions; that we are accountable to him for our principles and conduct, and that

according to their character he will reward or punish us on the last day.

The opinion that the condition of punishment to be assigned the wicked, will be limited in its duration, is probably founded, in most instances, on a misapplication of those passages of scripture, which assert the universality of redemption, which ought not to be confounded with salvation; for though they both form a part of the same grand scheme of mercy, yet they are essentially distinct. Redemption relates to the condition of guilt, and liability to punishment, in which Adam's sin left us, and is necessarily unconditional and universal. But the benefits of redemption and salvation, though freely offered to all, are conditional, and the one cannot be enjoyed, nor the other inherited, when sin has been once committed, without repentance and faith: for we are given to understand, that the impenitent and unbelieving shall not be received into the kingdom of heaven, but shall perish.

This is an important distinction, and cannot be too carefully observed when we are forming our opinions on this subject. Whatever may be our errors on this most interesting topie, it is some satisfaction to know, that they will all be removed on the dreadful day of final retribution. O! may I then be found to have entertained none which shall have caused and increased the horrors of that condemnation, wherewith God hath threatened the wicked. With respect to the duration of the condition of punishment, which will be allotted to the wicked, I think the declarations of scripture leave no room for doubt. It is declared to be, "for ever," "for ever and ever," "everlasting," and "that which shall have no end ;" "they shall awake to everlasting shame and contempt;" and receive that awful sentence, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." If the opinion to which these

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observations have been directed, shall be found erroneous on that day, God only knows to what degrees it may embitter the final remorse and despair of those who may have entertained it. But if the contrary opinion be erroneous, the illusion will have done us no injury; but we may have the happiness to find, that it has saved us even from a condition of punishment, limited in its duration. If, while we continue on this lower scene, we can realize the terrors of this awful condition as we ought, it will have a powerful tendency to restrain us from sin, and to keep us prepared for death, and judgment, and eternity.

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On the Ministerial Office and Duly. THE ministerial office in the Church of Christ has been so often discussed by eminent divines, that it may be thought superfluous to attempt adding any thing to what has already been so well said and written. But it should be remembered, that the Church, in its militant state, is materially affected by the varying circumstances of civil society, with which she is of necessity connected, and of which she constitutes a part. Sometimes she is discouraged and persecuted by the powers that be"sometimes barely tolerated; and at others, fenced around by immunities, and protected by legal establishments. Errors in doctrine and practice spring up in endless diversity, and render different courses of conduct, not only expedient, but matter of imperious duty. Especially are they, who are appointed to minister in holy things, to teach, to admonish, to exhort with all long-suffering and patience their fellow-mortals, "not to be conformed to this world," called on to examine in what predicament they stand, and what are the peculiar duties required of them in their actual situation.

It is not intended by these remarks to intimate that principles are to be

deserted, or that any one evangelical truth is to be sacrificed. They relate only to the manner in which that truth is to be exhibited, and the general deportment by which it is to be enforced, conformably to existing circumstances. And here let it be ask ed, who is so well qualified duly to appreciate these circumstances, as those under whose observation they daily fall, and who are affected by them in a thousand different ways? Most of what has been written on this 'subject in our own language, comes from divines of the established Church in England. And can a writer, however correct his views and laudable his intentions, suggest what is most wanted, in a situation he never experienced? Let not then the attempt to add something to what has been already written on the ministerial office and duty, be deemed superfluous. It is hoped at least the attempt will be candidly received, by all who may chance to read what shall be written; especially by those who are already in the sacred office, or who are destined hereafter to assume it.

As clergymen can have no pretension to an exemption from defects, like all other men, they stand in need of friendly admonition. If any should feel themselves censured by the course of remarks proposed, let them believe they come from one disposed to do them good. It will be the writer's aim to avoid severity, and to exhibit, in what may be advanced, a spirit of Christian meekness and candour.

It may be said with truth, that men in the sacred office stand more in need of frequent admonition, than any other class of men in society. Partial deviations from the path of rectitude, and slight deficiencies in duty, more fatally injure their character, and ultimately, the cause of religion, than similar failings in other men. It consequently becomes them to be thankful for every suggestion that

may excite them to a vigorous sense of duty, and a cautious performance of whatever is justly expected from them, not only in the peculiar duties of their profession, but in their general intercourse with the world. They need a continual monitor to remind. them of the numerous temptations to which they are exposed, in executing the functions of their office. They may fail from mere inattention to the importance and awful responsibility of their station. They are the appointed ambassadors of heaven, to prevail on sinners to turn from the vanities of time, and guide them on the road to heavenly bliss. Do all sufficiently consider the magnitude of the charge? They may fail from mere indolence of body, or mind, or both. The labour of searching for the lost sheep scattered on the mountains, may seem too irksome for their indolent habits of body. Their inactive minds may revolt from the study and exertion necessary to devise the best methods of prevailing over the corrupt propensities of sinful nature. To correct these propensities, is a work not to be achieved without much mental labour. As, on the one hand, too much intercourse with promiscuous society, may sink their dig nity, and lessen their influence; so, on the other, too much abstraction from society and attention to study, may deprive them of the opportunity of letting their light shine before men. Are they men of extensive science, they may be tempted to display too much of it in their public discourses, for the understandings of an ordinary congregation: while a too slender share of literature may sink them below the proper level of their office, especially among men of science. A thirst for popularity may lead them to sacrifice truth to the prevailing fashion of the day; or a propensity towards dogmatism and positiveness, may defeat the influence of the truths they inculcate. Want of a settled judgment on important points, may VOL. 1. No. I.

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sink them into a tame indifference towards truth in general; and hence an affectation of liberality, which makes no distinction between error and truth, between the dictates of the Spirit, and mere human opinions. On the other hand, a contentious spirit, that knows not how to draw the line between trifles and important points, may give birth to violent party animosities, some share of which appears to be inseparable, from the existence of different sects in religion. A hasty and resentful temper, amidst the provocations of a sinful world, may cause them, like Moses, "to speak unadvisedly with their lips;" and even meekness itself may prove a snare, by betraying them into meanness under injuries. A proud and lofty spirit may lead them to overlook the poor and humble in their distress; or it may cause them to rebuke the vicious with unwise, and therefore fruitless severity. These things, though not absolutely criminal in other men, become relatively so in him, who has undertaken the sacred office, and thereby engaged to exhibit himself a pattern of prudence and circumspection.

To all these causes of deviation from duty, may be emphatically added, "the spirit of this world"—a too eager desire for the goods of time. Hence result, commercial transactions, embarrassment, and perplexity of mind; in consequence of which, visiting the sick, comforting mourners, and guiding the wanderer into the road of eternal life, cannot fail to be neglected, to the no small detriment of the sacred cause. As to gross and palpable immoralities, they are so foreign to the character of a clergyman, and excite so much just indignation whenever they appear, that they need not be noticed in these remarks.

These are among the causes that might be enumerated, seemingly of small importance in themselves, which powerfully tend to lessen the

good contemplated by the ministerial office. It is therefore proposed to insert in the Churchman's Maga zine, with the approbation of the Editors, a series of remarks, on The Importance of the Office-Its consequent Duties-The Manner in which it should be discharged-and its consequent Fruits both in Time and Eternity.

It cannot be denied but that the present is an important crisis in religion. If at any period of the Church, peculiar zeal and circumspection in the clergy were demanded, they are eminently requisite now. This remark is not intended to insinuate, that a more than usual malignity prevails among the enemies of true religion, or an uncommon propensity to magnify small defects in its ministers. On the contrary, a more than usual proportion of the community are earnestly enquiring for the truth. The fields are already white for the harvest, and it becomes the reapers to go forth to their work in the strength of the Lord. Let them then avoid a mere sectarian zeal, and labour to make pious Christians-to exhibit pure religion embodied in the lives and conversation of men, that others may see their good works, and glorify their Father in heaven.

Man, whom his Maker had originally invested with the divine image man, who could lift up his eyes to endless prospects, and in whom was kindled an immortal spark beaming for eternity-man, though placed in an earthly paradise, and an inhabitant of this lower world, enjoyed all the bliss of which his holy nature was susceptible, and therefore must be pronounced, in his first estate, a happy being. But not abiding in the honour which had been conferred upon him by divine munificence, he rendered himself sinful, and by a necessary consequence, miserable. He lost the sense of the divine favour, became degraded in his affections, and instead of loving his Creator with all his heart, conceived a supreme affection for the creature and created enjoyments. External objects, not adequate to satisfy his wants, and never designed to be the portion of his soul, could, notwithstanding the eagerness of his pursuit after them, never please him long. Besides, we may suppose, not only that inward disquietude and gnawing remorse for the good he had forfeited, contributed to his misery, but that the very appearances around him, in the earth, in the air and sky, gave tokens of the displeasure of his Judge; and constantly reminded him whence he had fallen, and the dangers of impending punishment.Hence the variety of earthly objects which now courted his depraved appetites, and to which he was prone, were in themselves less qualified than before his fall, to administer to his gratification. For, there must be a bitterness in every enjoyment, which does not flow to us in the channel of divine favour.

However, man's depravity did not, and could not, destroy his strong and incessant desire after happiness. But since the period of his alienation from God, he has been, in every age and every variety of situation, seeking for rest-striving to obtain comfort, and