ing beneath the dawn of everlasting day. With what transport, will the virtuous universe exclaim at this Divine era, Worthy art thou, O Lord, to receive glory, and honour, and power; for thou hast created all things, and for thy pleasure they are and were created!

It will not be doubted, that such a mighty change in the kingdom of JEHOVAH is effectuated for reasons of the highest import; and will be followed by consequences sufficiently great, permanent, and desirable, to justify so amazing a transaction. This interesting subject I shall attempt to illustrate, in the following

manner.

I. The system of the Divine Dispensations toward this world will, at the time specified, come to an end.

This world was created, to become the scene of one great system of Dispensations toward the race of Adam; the scene of their existence, and their trial, of their holiness, or their sin, and their penitence and reformation, or their impenitence and obduracy. It was intended, also, to be a theatre of a mysterious and wonderful scheme of providence. The first rebellion in the Divine Kingdom commenced in Heaven: the second existed here. The first was perpetrated by the highest, the second by the lowest, order of Intelligent creatures. These two are with high probability the only instances, in which the Ruler of all things has been disobeyed by his rational subjects. The Scriptures give us no hint of any other conduct of the same nature: and no beings are exhibited in them as condemned at the final day, or sent down to the world of perdition, beside fallen angels, and fallen men. As, therefore, these are often mentioned as fallen creatures, and these only; it is rationally argued, that no other beings of this character have existed.

The Scriptures appear to speak of other worlds under the name heaven, beside the Heaven of saints and angels. Thus the phrase, heaven of heavens, obviously denotes a heaven among, as well as above, other heavens. Heavenly places, language several times used in the New Testament, may not unnaturally denote, that in the illimitable expansion, called Heaven, there are various worlds, inhabited by Intelligent beings. All these are, it would seem from the Scriptures, in some manner or other, and

in a degree not unimportant, interested in the mediation of Christ in such a degree, as to be united by it in one vast, harmonious, and happy society. Christ is said to be Head over all things to the Church. The Father is also said to reconcile all things by him unto himself, whether they be things upon the earth, or things in heaven, Ev rois gavos, in the heavens. Col. i. 20. It is also declared, that Christ ascended far above all heavens, that he might fill all things; Uπegava TaνTWV TWv zgaven, far above all the heavens. Of God, the Father, it is also declared, that it is his purpose to gather together, or re-unite, under one head in Christ, all things, both those which are in the heavens*, and those which are upon the earth, even in him.

From these passages it is, I think, reasonably concluded, that other worlds, beside the supreme Heaven, are denoted by this phraseology; that all these worlds will ultimately find an interest, and an important one, in the mediation of the Redeemer ; will be gathered under one head in him; be filled by him with his fulness; and be brought by him into a nearer union with God the Father.

Should these things be admitted; it will be evident, that in this world there exists a singular and astonishing system of Providence; a system of mediation between God and his revolted creatures; of grace and forgiveness on his part; and of faith, repentance, and new obedience, on theirs. This system, never found elsewhere, is accomplished here; and at the time referred to, is by the text, taken in its relation with the context, declared to be finished.

Particularly, the Mediatorial kingdom, set up in this world, and extending over all things in the universe, is at this time brought to a termination. Christ, the Ruler in it, having put down all opposing rule, authority, and power, will now deliver up this kingdom to God, even the Father, that God may be all in all.

At this time, also, all the race of Adam will have existed; and finished the part allotted to them. The whole number both of the good, and of the evil, will have been completed.

* Greek.

Sin will have appeared in every permitted form; and have been perpetrated in every mode, in which it can exist without ultimate injury to the Divine kingdom.

Virtue, also, will have been exhibited in all those diversities of beauty, and loveliness, which can furnish a proper foundation for the endlessly various rewards, destined to exist in the future world.

Grace will have been displayed towards every proper object; the endless multitude of the first-born will have been gathered in; and the glorious register of Immortality, contained in the Lamb's Book of Life, will have been written out, to the last line.

The final Trial, also, will be ended; the final Sentence pronounced; and the final allotments of the Righteous and the Wicked settled for ever.

The purposes, for which this world was made, will, therefore, have all been accomplished: and for such a world there will be no more use in the Divine kingdom. No longer necessary, and of too humble and deformed a nature to be a proper part of the future system, it will be blotted out from among the works of God. In its place, new heavens and a new earth will rise into being, destined to be the eternal habitation of righteousness, and suited to a new and superior system of Dispensations.

II. This wonderful work will be brought into existence by means of the mediation of Christ.

In

my Father's house, saith the Saviour, are many mansions. I go to prepare a place for you. And, if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. And again, Father, I will, that they also, whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me; and the glory, which thou hast given me, have I given them, that they may be one, even

as we are one.

From these passages it is evident, that the state of glory in the future world is given to Christ as a proper consequence, or, in what I deem more correct language, the proper reward, of his Mediation. It is a state of things, which otherwise would not have existed. On his obedience is it founded; and to reward that obedience

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was it created. To his followers it is a gift, made by his bounty. The glory, which thou hast given me, have I given them.

That it will be the proper reward of Christ's mediation; such a reward as infinite wisdom pronounces to be a suitable recompence for such obedience, of such a person; will, I presume, not be questioned.

Had Adam passed through his trial with perfect obedience; both he, and his posterity would, undoubtedly, have enjoyed a happy immortality in the present world. But, if it would have been proper, that God should communicate such a mass of enjoyment as a reward of the obedience of the first Adam, who is of the earth, earthy; what must be the nature of a proper reward for the obedience of the second Adam, who is the Lord from Heaven; an obedience infinitely meritorious, and deserving, therefore, the highest recompence which is possible? All things are yours, says St. Paul, whether things present, or things to come; and ye are Christ's; and Christ is God's. All things are yours, because ye are Christ's, and because Christ is God's.

III. It is evident, that this will be the Final state of the Uni-.

verse.

To what has been already said concerning this subject, I shall add a few observations.

It is not conceivable, that any other state can with propriety succeed that, which is instituted to reward the Son of God for the most wonderful of all labours, and sufferings. No other obedience can come after his, without infinite disadvantage; and no state of things be established as a reward of such obedience, without an incomprehensible diminution of happiness and glory. Such an inversion of the dictates of wisdom, such an anticlimax of order and beauty, cannot be supposed. Indeed, no other obedience, but his, can be supposed materially to affect the Divine kingdom in any extensive manner: while that of Christ will be easily conceived to extend its influence through eternity and immensity; to change, in any supposable degree, the whole creation of God; and to become the foundation of every possible improvement in prosperity and splendour.

Accordant with this scheme are all the representations of

Scripture, which pertain to the subject. Who created all things, says St. Paul, by Jesus Christ, to the intent, that now unto principalities, and powers, in the heavenly places, might be known, by the Church, the manifold wisdom of God. Eph. iii. 10. Here the dispensations of God to the Church, founded on the mediation of Christ, and existing only through this mediation, are exhibited as being essential to the end, for which all things were created. Plainly, therefore, all things are essentially affected by Christ's mediation. Here also it is declared, that the intent, or purpose, for which God created all things, was to display, by means of these dispensations, his manifold wisdom to principalities, and powers, in the heavenly places; that is, the world, where they dwell, and the worlds, where, from time to time, they are employed. The knowledge of these glorious persons, therefore, concerning the Divine wisdom, and its displays, will be supremely derived from this source; and their understanding will be chiefly employed in learning the nature, and the endless consequences, of this Mediation. By means of their knowledge of this subject, also, will their virtues be principally quickened, and, ennobled; and their happiness rendered exquisite, intense, and complete.

Thus the mediation of Christ will affect the universe in such a manner, throughout immensity and eternity, as to render it a widely different thing from what it otherwise would have been. The dispensations of God will be widely different; the character of its virtuous inhabitants will be different; their knowledge, virtue, glory, and happiness will be wonderfully superior; more exalted, more refined, more perfect. Plainly, therefore, this state of things will be final. In accordance with this view of the subject it is said, that the righteous shall live, and reign, with Christ for ever and ever; that there shall be no more death, nor sorrow, nor crying, neither any more pain; that the life, which the righteous enjoy is everlasting; that nothing shall be able to separate them from the love of God, which is in Christ Jesus our Lord; and that all things, both present and future, are theirs. Hence God styles himself their God; and declares them to be his people.

That a final state is an eternal one will not be questioned by