i 
 
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 L I B R -^ R Y 
 
 
 ■ .. OF THE 
 
 Theological Seminary. ,| 
 
 
 PRINCETON, N. J. ! 
 
 Case 
 
 Division --•+ 
 
 1 
 
 Shelf 
 
 Section. •♦• 
 
 Book 
 
 No, 
 
 
 
 A DONATION 
 
 KEUM 
 
1^^ /f/f-i^/^^* 
 
r 
 
 1^^ 
 
THE 
 
 EVERLASTING PUNISHMENT 
 
 O F T H E 
 
 UNGODLY, 
 
 lUuftrated and evinced to be a Scripture Do6trine : 
 AND THE 
 
 Salvation of all Men, 
 
 As taught in feveral late Publications, confuted. 
 In a new Arrangement of the Subjed in pifputc. 
 
 In Three PARTS. 
 
 in the First, — The infinuating Arguments of the Univer- 
 falifts are confidered and refuted ; and the Credibility of 
 the commonly received Do6trine is evinced. 
 
 In the Second,— -The everlalling Punifhment of the Ungod- 
 ly is illuftrated and evinced. 
 
 In the Third, — The Arguments of the Univerfalifts, from^ 
 Scripture Texts, and their Evafions, are confidered and 
 refuted. 
 
 By STEPHEN JOHNSON, M. A. 
 
 Pallor of the firft Church in Lyme. 
 
 NEF/ -LONDON: 
 Printed by TIMOTHY GREEN, M,Dcc,Lxxxyi 
 
THE INTRODUCTORY 
 
 PREFACE. 
 
 WILL the Supreme Judge of the world, in the laft day, 
 fentence us to everlafting life or punilhment accord- 
 ing to our charaders formed in this ftate ? So Chrift hath ex- 
 prefsly taught us , and it is of moft interefting importance to 
 every one, to know and realize it. This was the faith of the 
 Jewifh and Chriftian church in the days of infpiration. This 
 hath been the common faith of the Chriftian church ever fince. 
 This was the faith of our pious forefathers in this land; and 
 hath been the undifputed faith of their pofterity, until the pre- 
 fent age. And confidering the powerful, falutary tendency 
 and influence of this do6i:rine, for the good of men in this 
 world and world to come, is it not to be lamented, that this 
 important article of the Chriftian faith, Ihould be di-awn into 
 queftion ? But fo it is. The contrary do6lrine, '' that all 
 men ihall be faved," is nov/ exhibited to public examination. 
 —A clear ftage — fair dealing and argum^entation — we aik no 
 more. — Great is the power of truth, and it will prevail, — 
 Chrift hath furnifhed his fervants with fuiiicient ability and 
 faithfulnefs, from age to age, to vindicate the faith 'once deli- 
 vered to the faints -, and to unmade and expofe error, however 
 difguifed by art and fophifty j nor need we queftion it in the 
 prefent or any future day. 
 
 When I read the pamphlet, intitled, " Salvation for all 
 Men," printed in Bofton, 1782, I viewed it as an opening 
 wedge of controverfy -, and thought it duty to turn my tho'ts 
 upon the beft method of defending thedodrine of the future pu- 
 nilhment, as commonly received in the Chriftian world -, which 
 
 to 
 
ii The introduftory PREFACE.' 
 
 to me appeared, might as well be fupported as any do&ine 
 of like importancej in divine revelation. The plan now ex- 
 hibited, appeared well adapted to the piirpofe , and I had be- 
 gun to write upon it before I knew of any anfwers to that 
 pamphlet. Several anfwers have fince appeared, which, in 
 my judgment, are well executed upon their refpedive plans : 
 And more is faid than enough to anfwer that piece -, the com- 
 mon faith is fubftantially fapported in them : But the contro- 
 verfy doih not reft. A much more laboured treatife, in fup- 
 port of that im-pladed tenet, is imported among us, printed ia 
 London, 1784. It requires an anfwer — none hath yet appear- 
 ed ; — and as the plan now exhibited, is veiy different from 
 that of thofe vrho have gone before me, and on that account 
 may give the reader an advantage to fee truth reprefented and 
 error expofed in various points of view ; it is thought this 
 publication may be needful and ufefuL 
 
 The two nril parts of ic, have lain by me more than a year* 
 Indeed, the fecond part was delivered in public difcourfes, in 
 the fail 1783, in a time of uncommon general ficknefs in this 
 place, v/hich is the occafion of its appearance in the prefent 
 form. Having turned my attention to the fubjedt, and not 
 knowing that I fliould live to pubiifh any thing upon it, I 
 thought it duty to endeavour to eftablifh my hearers in a 
 point of fo great importance. The public v/ere notified iri 
 1783, an ingenious work would be pubiiihed, " wherein the 
 fubject is exhaufted 3" which I waited to fee till Odlober, 1784. 
 The third part, is chiefly taken up in a reply to this, which I 
 fuppoie to be the anonymous treatife foremen tioned, intitled, 
 " The myftery hid from ages and generations, made manifefl 
 by gofpel revelation : or, the falvation of all men the grand 
 thing aimed at in the fcheme of God, as opened in the New- 
 Teilament writings, and entrufted with Jefus Chrift to bring 
 into effect:" Printed in London, 1784. It contains 406 
 pages, exclu five of the preface. It is wrote with ingenuity 
 and much labour, with a difplay of learning and critical geni- 
 t!S, with an appearance of much candour and benevolence 5 
 but widi a fufficient degree of contempt of the whole Chriftian 
 
 worid^ 
 
The introduaory PREFACE. m 
 
 world, papal and proteftant, common annotators and Chriftiaa 
 writers, who differ from the author -, accompanied with a vai* 
 riety of infinuating arguments of addrefs, plaufible argumen- 
 tations, and pretenfions ofgood in the dodrine. Wherefore, 
 if the author is miflaken, and ic is fitted only to eftablifh a 
 ruinous error, the more plaulibly it is wrote, it becomes the 
 more enfnaring and dangerous to the reader. 
 
 It may not be amifs, to give a fketch of the general fcheme 
 of do6lrine in it ; which I take to be this. — In refped to the 
 doflrine of the Trinity, it is Arianifm j— refpeding that of 
 im^putation, Socianifm -, — in refpedt to the dodrmes of grace as 
 commonly called, Pelagianifm j— in refpecl to the intermedi- 
 ate ilate between death and the refurre6lion, fo far as 1 can col- 
 left the fentiment, it better agrees with the Muggletonians 
 than the common chriftian doftrine ;— in refpedl to the future 
 judgment, it is fmgular ; it will be final, and there will be no 
 other public judgment ; and yet it will not be decifive by un- 
 alterably fixing the ftates ofgood or bad men ; the fentencei 
 will never be reverfed by any future judgment ;^ and yet will 
 be temporary, and not of perpetual and everlafting force ;— 
 in refped to the future ftate after the laft judgment, his tranf- 
 mutation ftates better agrees with the notion of fome of the old 
 heathens than with the chriftian fyftem, it being wholly unknown 
 in the revelations of God.— And in hi? do6trine of purgatory, 
 he furpaffes the popes, clergy, and church of Rome itfelf j for 
 his begins after the laft judgment, when theirs is ended. 
 
 Whether thefe are the author's true fentiments, or only an 
 adopted fcheme to fupport the doftrine of Univerfal Salvation, 
 is not fo material to me or the reader -, nor is it my defign to 
 combat thefe principles any farther than the fubje6i: in debate 
 is concerned ; or the fettling the conftrudirion of iome difputed 
 texts may require. But it Is thus ftated with a view to thefe 
 two remarks : One is, thofe who are fettled in the firm belief 
 of the contrary articles of the chriftian faith, are in no great 
 danger of becoming univerfalifts, on this plan j they would be 
 great loofers by fuch a change : they muft facrifice doflrinea 
 of far greater importance than this filly error can be fuppofed 
 
 b to 
 
iv The introGuaory P R E F A C E. 
 
 to be. The other, and principal remark, is this : If this im- 
 pleaded tenet cannot be Supported upon this plan, it is in vain 
 to hope for it upon any other whatever. The ingenuity and 
 ability of this writer is inconteftible ; and he hath fpared no 
 labor and pains in the caufe. He had all the world of doc- 
 tines, of truth and error to choofe out of; and he hath taken 
 his ftand of fupport and defence upon this foundation ; and if 
 he now fails of fjpporting it, when enforced v/ith ail the aid of 
 thofe leai-ned men, Mr. Whifton, Scot, Hartly, Hallet, &c. 
 and is re-enforced again with Gog and Magog, under the in- 
 fluence of the devil, introduced to bring up the rear of fupport 
 to one important part of the fcheme, it is in vain to hope it 
 -can ever be fupported upon any plan of doftrine whatever. 
 In this fenfe, ^^ the fubjed is truly exhaufted," This being 
 by far the moft plaufibly wrote, in which their ftrength is col- 
 leded, and " the fubjed; exhaufted ;" fhould it fail of fupport, 
 the univerfalifts, if wife, for their own fake, will not attempt 
 to mend it, for the parts do now hang badly together, and 
 fhould they jollle and alter the pofts and pillars of it, the fu- 
 perilruclui-e certainly falls to ruin with its own weight. Whe- 
 ther it be now fupported, or is fupportable by any means 
 whatever j the reader who carefully attends to the following 
 work in all the parts of it, may be under fome advantage to 
 judge. One thing, perhaps, fhould not be v/holly pafTed over, 
 and may be noticed here, inafmuch as it did not naturally fall 
 in any where in the laft part. We are told, in order to the ad- 
 milTion of this fcheme, " fome generally received dodrines 
 muft be given up, and that it is high time' they fhould be re- 
 nounced and others embraced in their room, more honourable 
 to the father of mercies, and comfortable to the creatures whom 
 his hands have formed.'' Page 14. What are the articles to 
 be embraced in the room of thofe of the chriftian and proteft- 
 ant faith, v/hich are to be renounced ? Why, it feems, we 
 are to receive it as a firll principle, that the end of the creation 
 of the moral world was the happinefs of the creature ; and that 
 if God foreknew any of them (fay the devil and his angels and 
 the finally wicked of mankind) would, by the abufe of their 
 
 moral 
 
The introduaory P R E" F A C E: y 
 
 moral powers, render themfelves finally niiferable, that then^ 
 he Ihould have withheld from them *^ the gift of exiftence." 
 Page I ft and 3d. Is it polTible to reconcile thefe notions with 
 God's fending his Son into the world to teach us the everlafl- 
 ing fire and punilhment prepared for the devil and his angels, to. 
 which he will fentence both them and the finally wicked, in the 
 laft day ? Will it not follow from this notion, compared with, 
 this dodrine Chrift taught, that God fent his Son to teach the 
 world, he would make thefe creatures miferable, contrary to the 
 end for which he made them, and w^hen he fhould have with-^ 
 held their exiftence ? Is not this deftru6lion to the charadler 
 of the Father and the Son ? Thefe new world makers, and 
 tranfmutation flares makers, are, it feems, vaft projeflors.- 
 They can projecl fuch an efTential change in the nature of things,. 
 as to transfer the obligations of the creature to the creator ; and 
 of the finner to the Saviour : fo that if the rebellious creature 
 perifheth in his iniquity, the reflection of diilionor ihallbe caft 
 upon the Creator and Saviour. Suppofe infinite wildom, pow-^ 
 er and goodnefs dotk not exert itfelf in new created worlds^ 
 tranfmutation ftates, and effedlual meafures of human inven-: 
 tion for the reduction and falvation of all the rebellious, Ihall 
 the Creator and Lord of the world be refiedled on as defe6live. 
 in benevolence ? as not defiring the falvation of his creatures ? 
 and as doing what ought not to be done, in giving them exift-- 
 ence ? Or, if the Saviour doth not fave all who will not come: 
 unto him for life, fhall di (honor be refleCled on him as not ex- 
 ecuting his truft, becaufe they periHi for their faults ? Is there- 
 any foundation in the fcripture docftrine as com.monly receiv-: 
 ed, for fuch abfurd conciufions and bafe reflexions ? Is not- 
 eternal life God's gift ? Are no^ his gifts his own ? May he 
 not do what he will with his own ? Doth not rebellion forfeit 
 this gift ? May>not the wife, jufl, and good Governor of the 
 World punifh the rebellious according to defert ? Thefe felf- 
 evident. truths, are fufficient to fettle this point. I can fee no 
 fervice done to God or man,:by fuch " falfe philofophy and. 
 vain deceit." What honor or fervice can it be to the Moft. 
 High ? We- are too. late by almoft fix thouftud years to b«? 
 
^r Theintrodudory PREFACE. 
 
 of counfel to the infinitely wife God, to teach hini for what 
 end to create the world, whom to create, and from whom to 
 withhold exiftence ; and what new worlds and tranfmutation 
 ftates to make for the recovery of the rebellious, &c. The 
 divine plan of creation is fettled by the infinitely wife God, 
 according to the council of his own will, and carried into exe^ 
 cution. And he hath taught us the grand end deugned, viz, 
 moral government in its infinitely important conne<5cions, as 
 hereafter ftated and iiluflrated. And this plan of moral go- 
 vernment, ^in which the righteous will be rewarded and the 
 wicked punilhed, in final iflue, hath already exifted in opera^ 
 thn aimofl Cix thoufand years, is now carrying into execution, 
 will remain forever, and be compleated in highefl: perfefti-r 
 on and glory. Neither can thefe notions be any more fer^ 
 vice for the real good, com.fort and happinefs of m.ankind : 
 they cannot inforce the important requifitions of duty in the 
 law and gofpel of God, wherein is found the true good, com- 
 fort and happinefs of mankind ; for the great commandments 
 of love and duty in the law, and of faith, repentance, &c. in 
 the gofpel, all proceed upon this fuppofition and ground— -that 
 God hath an ahfolute right to govern and give law to the ere-, 
 ation — that the creature is fervant to the creator, and not the 
 creator to the creature — and that duty and obligation lies 
 wholly on the creature, and if he rebels and makes himfelf mi- 
 ferable, the fault and blame is in the creature and not in the 
 creator i in the unbelieving and difobedient finner, and not in 
 the Saviour. And it is itrange, that fuch vain fpeculations 
 and bafe refledions, are not long ago filenced and banifhed 
 the chriftian world, by thefe- clear didates of reafon, by the re-, 
 peaied appeals of God to it ; " are not my ways equal and 
 yours unequal ;" by the perpetual doclrine of revelation, eve- 
 ry v/here exprefsly laying the fault upon the creature : " The 
 wicked that is warned but continues in his wickednefe, fhall 
 die in his iniquity, .and his blood Ihall be upon him :" " If 
 thou be wife, thou Ibalt be wife for thyfelf ; but if thou fcorn- 
 eft thou alone fbalt bear it." ^' Thou alone," and not the 
 Creator ar4 Saviour^ fliak bear the blame and reproach with 
 
 the 
 
The introduaory PREFACE, vE 
 
 the punilhment :" And above all by the oath of God purpofe- 
 iy clearing himfelf from all fuch impious infinuations, fuggef- 
 tions and reflections : ** As I live, faith the Lord God, I have 
 no pleafure in the death of the wicked, but that he turn arid 
 live :" " Turn ye, turn ye, why will you die ?" It would be 
 a hard cafe for any to ftand upon fuch terms with their maker, 
 as not to credit the oath of God, unlefs he would pleafe their 
 fancy in their invented, new created worlds, and tranfmutati- 
 on ftates, which may be very contrary to his all-wife arrange-* 
 ment of things, in his everlafting kingdom.. Is it honorable 
 to the Father of Mercies, to take up the caufe of the devil and 
 bis angels, and of wicked men, againft God ? Hath he commit 
 ifioned any one to teach the world, if thefe creatures are final-* 
 ly miferable in their rebellion, the creator Ihould have with-?* 
 held their exiftcnce ? Judas, for inftance, will be finally mife- 
 rable, if our Lord's words be true : " It had been good for 
 that man if he had not been born," God foreknew this : Witt 
 any fay to God, he Ihould have withheld the gift of cxiftence 
 to him ? Will he fay, this very man was bom an expedlant of 
 3 bleiTed immortality, upon a foundation which cannot difap-*-. 
 point him ? confequently that our faviour's words cannot te 
 true ; or, if verified in the execution of this woe, Judas will be 
 deprived of his birthright inheritance fecured upon a foundati- 
 on which cannot fail. Will he teach as their " honeft Mr^ 
 Whifton,'' the punifhment is cruel both in the threatning an4; 
 execution -, and that God muft give up his juftice, and much 
 more, his mercy in fuch execution, if Judas be finally and for- 
 ever miferable ? Did God fend his fon into the world to veach. 
 a do&ine falfe and incredible, as they make this to be, and 
 thereby to deftroy the charafter of. the Father and the Son ? 
 Can fuch teaching be for the good of mankind ? Doth it tend 
 to inforce their obedience, and promote their comfort and hap- 
 pinefs ? Yea, doth it not tend diredly to ftrengthen the bands 
 of wickedncfs ? Can it comfort the wicked for man to tell 
 them happinefs is their end, when the God of truth repeatedljr 
 declares " their end is deftru<5i;ion ?" 
 Thefe c^ueftioos carjy their own anfwers in them, and plains 
 
yiii The introduaory PREFACE. 
 
 ly 
 
 {hew, that thefe men run with their maxims and reafonings 
 
 of falie pliilofophy and vain deceit/' before they are fent. 
 And it is very likely, if the prophet Ezekiel was now alive, 
 he would give us a new edition of that folemn meffage from 
 God, he addreiTed to lome of the prophets in his day : " With 
 lies ye have made the heart of the righteous lad, whom I have 
 not made fad ; and flrengthened the hands of the wicked, that 
 he Ihould not turn from, his wicked way, by promifing him. 
 life." Ezek. 13. 22. Will any one fay, in the face of this 
 declaration from God, " that the promifing him life doth not 
 ftrengthen the bands of wickednefs, and harden the wicked in 
 it, that he ihould not return from his wicked way ?" Be- 
 lides, if the happinefs of the creature be the ultimate end of 
 creacion, every man may make his own pleafure and happi- 
 nefs his ultimiate end; and what wicked work this would 
 make in this finful world, notwithftanding all the grave cau- 
 tions and councils given againfl it, any man of difcernment 
 and reflection mxay eafily fee. The reader may, I think, find 
 this notion well expofed and confuted in Bifhop Butler's Ana- 
 logy. I fpeak this from^ memory, not having the book by 
 me, and it is, perhaps, tv/enty years fince I read it. 
 
 Again, — Thefe projectors give us a very different, myfle- 
 rious plan of Salvation, which v/e are to embrace " in the 
 room" of our former faith. And it is faid no man is a com- 
 petent judge of it '^ who has not often read over the New- 
 Teframent in the language in v/hich it was wrote, and lludi- 
 ed Paul's epiHiles for a confiderable time, &c." * This looks 
 fufpicious. It muft be a very different plan from " that ftrait 
 and narrow way of life," and thofe terms of " life and death" 
 taught by our Saviour and his apoilles, which are very plain. 
 This highv/ay of falvation is made fo plain, that it is written 
 '^ v/ayFarinp; men, thous^h fools, fhall not err therein." The 
 character of the tv/o plans, the one given by infpiration, 
 and the other by themfelves, .ihew they cannot be the lame ; 
 and we are not prepared to ''^ renounce" the old and truegof- 
 pel for any other. This projeCled plan, is to fave the finally 
 rebellious, ip fome future new- created worlds and tranfmuta-. 
 
 tlou 
 
 * See the Preface, p. 8, 9. 
 
The introdudory PREFACE. ix 
 
 tion ftatcs, and by more efFedual means than the gofpel affords; 
 At firft fight, is this gofpel, or infidelity r It is liable to ftrong 
 objediions, and we iliall hereafter fnew it, felf- confuted. It is 
 fufficient here to fay, thefe proje6tors hav^e not creating wifdom 
 and power, and cannot bring thefe new v/orlds, ftates and 
 elfedual meafures into exiftence and efFe6i:, and give them 
 reality : and it is clear from revelation the Almighty will not.' 
 Again, this plan is, as abfolutely unknown and excluded divine 
 revelation ; as, " the invented tales of fairy land" and there- 
 fore, as chriuians whofe faith is founded on and abfolutely 
 bounded by fcripture, we have nothing to do with it, but to re- 
 je6l it as vain and delufivc. Further, let nor one put any truft 
 in it, for if the gofpel conftitution be confirmed in the day of 
 judgment ; which is as certain as there is truth in the word of 
 God : there is not the leaft chance of fecurity to them on this 
 plan, which is diredlly oppofite to that conftitution : the con- 
 fii-ming the one, is the everlafting overthrow of the other. 
 
 Moreover, their piety and benevolence feems to need great 
 corredlion. True piety teaches us a hearty acquiefcence in the 
 allwife, perfed government of God, exhibited in fcripture— as 
 founded in perfedl wifdom, immutable truth, righteoufnefs and 
 goodnefs ; and conduced by wife laws, conftitutions and terms 
 of mercy j and enforced by moft wife promifes and threatnings ^ 
 and to be fettled in the day of judgment in a ftate of final re- 
 tribution. True piety and benevolence, influences the fa bje£ts 
 of it to pious endeavours to fupport the authority and govern- 
 ment of God, the requifitions of the law and gofpel, and the 
 promifes and threatnings of God in all their force ; and to en- 
 deavour the repentance of (inful micn, and their -reconciliation 
 to God, upon the merciful term.s of his divine conftitution 
 only. But where do we find piety and benevolence exercifed 
 in taking up the caufe of his enemies againft God ? In iup- 
 porting the prefumptuous hopes of the wicked againft the force 
 of his threatnings ? In taking up, arguing and fupporting their 
 objedlions, and thereby ftrengthening their mifapprehenfions, 
 hard thoughts and prejudices againft the charafter of God as 
 iliuftrated, and the government of God as it will be fettled in 
 
 the 
 
X The introduaory PREFACE. 
 
 the day of judgment ? By teachin|fthem, if they are finaU 
 ly miferable in their rebellion, and *' deftru6lion be their 
 end," as the fcripture conftantly teacheth, that God Ihould 
 have withheld their exiftence ? And let them be ever fo vile 
 and abominable in their treatment of their Creator and Saviour^ 
 if, after their obilinate rcjedion of life and falvation in this 
 world, he doth not create new worlds and tranfmutation dates, 
 and ufe effedlual meafures for the recovery of all the rebellious, 
 that difhonours will be refledted upon the adorable Creator 
 and Saviour ? Certainly we find no fuch dodlrines taught, no 
 fuch infinuations given out, nor any fuch '^ piety and benevo- 
 lence" exemplified by Mofes and the prophets, by our Saviour 
 and his apofUes, or any faint of God, on fcripture record, v/hich 
 are our ftandard to judge by. Doth it not favour more of the 
 fpirit of Cain, of the murmuring Ifraelites, and of the wicked 
 of the earth, than of the true faints of God ? And can fuch pi- 
 ety and benevolence be genuine in its diredtion, operation and 
 fruit ? Such zeal is prepofleroufly abfurd. And that rebuke, 
 immediately from God, merits our attention, and fhould put 
 and keep us upon guard : " fliall he that contendeth with the 
 Almighty inilrudl him ? he that reproveth God, let him anfwer 
 it." Job 40. 1. This was effedual with holy Job. In a 
 word, let it be noted, it is not here and there a detached arti- 
 cle of the chriflian faith that muft be renounced, but we muft 
 give up the do.flrine of the crofs— the conftitution of nature— 
 and the revciJed conftitution of God, to embrace this new 
 creed ; as will hereafter appear. Surely no good chriilians, 
 who love not their lives to the death for the word of God and 
 teftimony of Jefus, can do this. The people of this land, in 
 this enlightened age, are certainly better inflrufled than to do 
 k ; unlefs heads of families and gofpel miniflers are far more 
 to blame than I believe them to be, in not duly educating and 
 teaching them. It is plain therefore, we cannot poffibly go ^ 
 over to them. What fhall be done to compromife the matter, 
 to fettle the controverfy, and bring us to unity in the faith ? 
 
 In tiie room of their propofed reform, I would propofe a fub- 
 ^'^itute, v\rhich may be agreed upon by all, without facrincing 
 
 any 
 
The Introduaory PREFACE, xi 
 
 any truth or didate of reafon or revelation. Tt is thil5. Let 
 us renounce the following rules of fophiftry and falfe argumen- 
 tadon, viz. all attempt ta correal the dodlrine of revelation, 
 by our prejudicate or invented notions of reafon : for the fcrip- 
 ture is given to corre6i: thefe, and not to be corredled by them, 
 *' The world by wifdom knew not God.'* God himfelf hath 
 taught us in his word the true knowledge of his perfedlions, 
 councils and works : in this inftrudion let us refl and abide. 
 Let us lay aiide all attempt to correal: the faith of infpired wri- 
 ters, by affixing a more " glorious m.eaning to their declarati- 
 ons'' than they underftood and intended. Likewife, all argu- 
 ing from the perfections of God, againil fcripture declarations, 
 and the revealed confiiitution of God ; and in that way dedu- 
 cing conclufions againft the tenor of revelation. Alfo, the af- 
 fixing a univerfal fenfe to general terms, without regarding the 
 hecelTary limitation the fubject requires. Falfe rules of con- 
 ftrudlion, by fearching for a hidden and more glorious fenfe, 
 inftead of, and to the fubverfion of the obvious fenfe :— with 
 falfe keys to unlock the meaning of fcripture texts and pafTa- 
 ges, which will not agree with the context, with the fcope and 
 main f'abje6t of the writer, nor with the tenor of revelation, 
 which are the fure rule of a genuine conftru 611 on :— fa6ls mif- 
 tated and argued upon, on the ground of fuch miftatemefit :-— 
 arguings from parity of cafes, v/here there is no parity to fup- 
 port the defigned conclufion :— may-be's and poflibilities af- 
 fumed as datas, and argued upon as realities :— -falfe, ill- 
 grounded criticifms, to put off an invented fenfe inftead of the 
 true meaning of fcripture: — invented evafions inftead offolid 
 arguments":— andabove all, ambiguous words, rendered more 
 ambiguous b^/ falfe criticifms, and then taken up and argued 
 from in the wrong fenfe, without due attention to their con- 
 Reded relation to the context— to important fcripture diftinc- 
 tions— to the connexion of fcripture do6lrines one with ano- 
 ther — and to the true nature of the fubjedl itfelf. And with- 
 ali, words of an important, fixed, decifive m.eaning, fuch as re- 
 conciliation, juftiiication, and falvation itfelf, rendered ambi- 
 guous, to ferve an hypothefis. It is^ indeed^ high time iuoji 
 
 c rules 
 
xii The introduaory PREFACE, 
 
 rules of fophiftry and falfe argumentation were univerfallf re- 
 nounced ^ although the fupport of the doctrine we implead, 
 wholly depends upon them. Thefe falfe rules, duly noticed, will 
 give the reader an opportunity of judging upon the merits of 
 this difpute, and of the force of what is here written and fiib- 
 mitted to his judgment. I am clear in it, when thefe falfe 
 itiaxims and modes of arguing are once difcarded, it will fuper- 
 fede the pretended need of a reform ; and the articles in difputs 
 between us, may (land, with all reafon and fafety, as they were 
 embraced in the days of infpiration, and have been, by the 
 chriftian church, ever fince. 
 
 I am no enemy to the univerfalifts, although they rnay ac- 
 count me one, becaufe, with all freedom, I tell them the truth. 
 So far from it, I fincerely wifn their welfare -, and have a perfo- 
 nal refpedl for fome who too much countenance this do&rine. 
 But the error itfelf, I view as of great magnitude and moil ruin- 
 ous confequencc j and have not Ipared, as occafion offered, to 
 expofe it in the folly, abfurdity and wickednefs of it ; to point 
 ^e reader's indignation againft it, as ought to be done. Per- 
 haps more freedom is ufed, than othcrwife might be thought 
 fequifitc, on account of the affuming airs of thefe writers, which 
 may fuffer fome little check without detriment to the caufe of 
 truth, or the good of mankind.* A free, determined manner of 
 writing, becomes the caufe of important truth : and it is natu- 
 ral 
 
 * Thel^ affuming airs can fcarcely efcape the notice of any difcerning 
 reader. They aiTtime to themfelves fuch a fuperiorlty, as to look down 
 tipoii the chrillian world, who differ from them, as far inferior in mental 
 ^ifeernment and improvemenCj and in chriftian benevolence. This ap- 
 pears in their treatment of the conftrudlions of common annotators and 
 chriftian divines with fovereign contempt, and in more dired ways. Mr. 
 Whifton fuggefts, that only weak enthufiafts and divines, bigoted to topi- 
 cal orthodoxy, and deficient in real fagacity and true judgment, could 
 freely preach the common doflrine. Mr. White, in his charity, ililes 
 them '* miftical Je^vs." Mr. Kelly, in his civility, ftiles his opponents 
 " ba-rkingcurs.'* Another inferior author, fpeaks of them as having the 
 vail on their hearts, and blinded by the God of this world. A more po- 
 lite writer, who reveres the piety of our forefathers, yet exhibits them as 
 ifet of idolatarsj portraying the God they worfhip ** deftitute of truth 
 and iincerity," which cannot be the true God. And the humble, *' piou?'* 
 
 Dr. 
 
The introduaory PREFACE. xiii 
 
 ral to us when we reprefent what we firmly believe, and have 
 no fear about us, but of cautipn not to give juft offence, and 
 of concern left we fhould fail to do jufticc to the fubjed by not 
 flrongly evincing the truths of God we are engaged to fupporr. 
 The minds of fome in this degenerate age, are unhappily un- 
 hinged froni principle, and need to be fixed : and in many, th$ 
 iprings of mental ^nd moral feelings feem greatly run down | 
 
 or 
 
 Dr. Hartly aiFefts a fuperiority over ^* the facred writers themfelves,'* to give 
 us a more full meaning of ^' their glorious declarations'* than their cour 
 traded minds underftood. And this beneyolent writer, in his candour, 
 judges that the cKriftian v/orld, proteftant as well as papal, that difFef 
 from him in tiicfe points, rec&ive, for fcripture truths, as grofs abfurditie^ 
 and palpably wrong and difhonourable ideas of God, as infidels in the 
 dark ages and places of paganifm. p. 862, 3. Thefe afluming, eenfur- 
 ing, contemning ^irs, are apt to make undue impreffions opon weak minds ; 
 ^ which reafon they are noticed. Timid anfwers would rather faftea 
 than remove the' ill impreffions. Whether thefe ^^' airs" be defigned as g 
 weapon of policy, like Britiih proclamations, to force us by their terror tp 
 (jibmiflion or filence, or are owing to the evil fpirit of the error itfelf, I 
 ^efume not to det<ermine. Thofe well acquainted with the learned world 
 |:now, there is no rational ground for it. Give thefe ingenious, learned, 
 jbut fanciful authors their full due, they have in the learned world many 
 fuperiors for univerfal literature^ deep penetration, theological and criti- 
 cal fkill, &c. v/ho were in the common fentimenrt in difpute. Billiop .Sher- 
 lock, Dr. Clark, and Dr, Tayler, are applauded by this authoj ; and fcores 
 and hundreds might be added to the lift. Thefe writers are merciful, 
 perhaps, without defign, amidft their feverity : for they have left us, join- 
 ed in one faith, in the beft of company, with the patriarchs and prophets, 
 our Saviour and his apoil:les,andall the faints of God, jevv'ifh and chriftian, 
 in thedays of infpiration ; it being conceded, in their no:e p, 253, '* that 
 the infpired writers did not underfcand the full meaning of their glorious 
 declarations :" that is, they did not underftand the doctrine and fcheme 
 of thefe men. This is in effe<^ giving up the point in difpute. The con- 
 teft is plainly between the infpired teachers and writers, aad thefe -men ; 
 ^nd no confiftent revelationift can doubt in fuch a conteft, whofe plan and 
 doflrine will be approved and vyhofe will be condemned in the great day. 
 That all wifdom and goodnefs is not th^ prerogative peculiar pf thefe 
 men, one may infer from the character they give of their body. Jf vye 
 credit the teftimony they give one of another, we mufl: believe in the ex- 
 cellent Mr. White^ the pious Dr, Hartly, and the honeft Mr. Whifton : 
 but the rear of this little army is not fo refpedtable as the front ; for wq 
 are told *< a very confiderable namber of divines, at this day, do not be- 
 lieve in the eternity of hell torments, though they may not difclofe their 
 miads to the vulvar, but /or poiit jc^ reafo.ns, fuffer jt.topar5^mong them 
 
xiv The introdu6tcry PREFACE. 
 
 or fuch palpable errors and abiurdities^ as now pafs in the world, 
 could not be endured. It feems requifite to touch and wind 
 up thefe fprings to their proper tone of fenfibility, that truth 
 and error may be quickly difcerned, and in fuch force as the 
 one may be readily received and the other rejedled. Add to 
 this, it is very pernicious to the credit and ufe of divine reve- 
 lation, to render the language of fcripture " fceptical and un- 
 certain." It direitiy tends to fcepticifm, and to defeat the 
 praclical defign of revelation. For fhould v/e efcape the 
 dreadful gulph of fcepticifm, yet, if your principles hang loofe- 
 ly in the wavering mind, as the cloaths upon the body, they 
 cannot be fo realizingly believed as to effed the grand pra6ti- 
 cai intention. Wherefore, I have endeavoured to give the 
 fenfe of fcripture upon fuch plain principles of reafon and fcrip.- 
 ture, as that truth, fhould carrry it's own evidence with it to 
 faften it : and to exhibit truth and error in fuch plainnefs and 
 force, as feems fitted to induce a belief of the truth and imprefs 
 the influence of it. Might I happily fucceed, to iix any that 
 are fceptical, fettle the wavering, confirm the believer, fuccour 
 the endangered, and throw out any thoughts that any of our 
 opponents may improve upon for their convi6licn and recove- 
 ry from what I am fully perfuaded to be very dangerous error, 
 I fhould account it am^ong the choicefl bleiTings of my life. 
 
 It is common for erroriils, and our opponents in parcicular, 
 to deal much in the moft difficult parts of fcripture : here arc 
 their flrong holds— the current do6trine of revelation is dired:- 
 ly againft them. But in thefe, and all others confidered, I am 
 fatisfied I have given the genuine fenfe intended in the facred 
 texts. If it prove fatisfaftory, it will give m.e pleafure : if it 
 
 fails 
 
 that they do believe it." P- 354- One would imagine thefe political 
 ones, who for their bread pafs through the world under a mafked faith, ar« 
 210 better than they fhould be ;— that fach evil fuggeftions thrown out up- 
 on the chrillian miniftry, is rather unfriendly to the facred order ;---aiid 
 their mag;nifying their little band, by fuch numbers of hidden diiciples, 
 can add no great ftrength or glory to their caufe. A prophet of their own, 
 announces, *' that modern prudence is the falfewifdom condemned by our 
 Saviour ; and that the vulgar arts of concealment are equally unworthy 
 the fcholar, the divine, and the chrillian.** See divine glory brought to 
 Ti^iew. p. 19. 
 
The introduaory PREFACE. xv 
 
 fails, we fail where wifer and greater men have failed before us. 
 It avails but little to produce the fentiments of eminent divines 
 and other great and good writers who have gone before us, be- 
 caufe,thofe we have to deal with look down upon the reft of the 
 chriftian world. However, it m.ay not be amifs to make fomq 
 trial of it. And I know of no celebrated American author whofe 
 known ability and candour, would more recommend fcim tot 
 their attentive notice, than the Rev. Dr. Charles Chauncy of 
 Bofton. I have accordingly feleded a number of things out 
 of his writings, in fupport of the common conftru6lion and 
 faith. As one or two pafTages out of his fermons " breaking 
 of bread in remembrance of the dying love of Chrift, a golpel 
 inftitution ;" printed in Bofton 1772. Several paftages out of 
 his ^^ feafonable thoughts ;" printed in Bofton 17 . But the 
 pafTages are chiefty collected out of his fenrions upon juftifi- 
 cation— the nature of faith, &c. printed in Bofton 1765. In 
 thefe fermons, in my opinion, there is more found divinity and 
 conciufive reafoningS;, than in all the writings of the univer- 
 falifts I have ever feen, and as I believe were ever wrotei If they 
 hear him not, it is in vain to hope their convi6tion from any 
 other. As to the plan of reafoning and illuftrating the points 
 in controverfy, purfued in the following work, if executed by 
 one who was Inafter of the fubjeft, and had leifure for the pur- 
 pofe, I am fully fatisfied, it v/ould bring forth the truth with 
 the force of moral dem.onftration, according to the nature of the 
 fubjed. I have often v/iftied, for the truth's fake, it had been 
 in the hand of one of greater ability and more leifure ^ that full 
 juftice might have been done to the fubje6l, and the world 
 have had the benefit of fuch a demonftration. I prefum.e not 
 to fay, it is now fo executed ; it was next to im.poffible, amidft 
 my avocations and embarrafTments, by the uncommon general 
 ftcknefs that hath prevailed here for the two laft years, and 
 continual ficknefs in my own family. This may have fom.e 
 weight with the candid reader, to excufe the inaccuracies and 
 imperfedtions he may difcern in this work. 
 
 Had 1 feen the trcatife remarked upon in the third part, be- 
 fore I wrote the others^ it would have produced fome akeratL.- 
 
 ons 
 
xvi The introductory PREFACE. 
 
 ons, fo as tx) have prevented fome repetitions that become now 
 unavoidable, without detriment to the fubjedl. Other altera- 
 tions^ I am fenfible, might be made for the better. The argu- 
 ments, in fome places, might be enforced ; and in others, new 
 arguments, perhaps as forcible with the reader, might be added. 
 But in my fituation, I cannot take the trouble of tranfcribing 
 and altering : the world muft have it as it is, or not at all in 
 proper feafon. 
 
 . I have endeavoured to take up the fcheme and fentiments 
 of the author truly, and to reply to his arguments in their force j 
 and to confider every text and argument which appeared fo 
 weighty as materially to eited the controverfy j not troubling 
 myfelf or the reader with others. If any are omitted the rea- 
 der m.ay judge weighty, they either efcaped my notice, or were 
 thought to be immaterial, or not difficult to a reader of com- 
 mon good judgment. 
 
 I read this treatife with candour, in this fenfe, viz. withouj 
 any difpofitioii to find needlefs fauk, or in matters of little 
 confequence ; but I confefs I had no expectation of being con- 
 vinced by his arguments. A rule of judging of doSrines 
 founded in reafon and revelation, which I have long ufed, for- 
 bids fuch an expedation. The rule is this : " A doctrine that 
 in the very face of it carries deilrudlion to the m.oral charader 
 and governm.entof God, or to natural and revealed religion, or 
 to the character of our Saviour, cannot be from God.'* This 
 rule is grounded on this evident reafon : we have ftronger evi- 
 dence in fupport of thefe, than we have of a contrary do6lrine. 
 And the fpirit and force of this rule, whereby to judge of and 
 reject fuch manifeft error without hefitation, is given by Mo- 
 fes, Deut. 13th chapter. Let a dodrine that hath this cha- 
 racter written in the face of it, com.e recommended to us with 
 ever fo much plaufibility of iearningj, criticifiTi, philofophy, me- 
 taphyficks, pretenfions of good, feeming force of argument, or 
 pretenfions of miracles itfelf, we are inflantly to rejedt it without 
 hefitadon ; whether we can fee through the fophiftry and fal^ 
 licy of it*s fupport or not. This author fays true, " it is im- 
 pofilbie that fliould come from God which is unworthy 
 
The introduabfy PREFACE. xvii 
 
 of him :'* although he wrongly applies it. p. 361. Now, 
 thi3 impleaded do6lrinc, carries this charadler of falfhood in 
 the very face of it ; and in the conftru61:ion given to facred 
 texts to fupport it. " That the wicked fliould be as happy as 
 the righteous in final iflue, in a flate of final retribution, is de- 
 ftru^lion to the moral charadler and government of God." 
 Every trace of wifdom, holinefs, juflice, truth and goodnefs in 
 chara6t:er and government, is deftroyed in fuch a do6trine. 
 There is no government-— it is abfolutc confufion where good 
 and bad fare alike in final ifllie. And the fcripture is in no- 
 thing more plain and decifive, than that, in final ifTue, " it 
 lliall go well with the righteous, and ill with the wicked.'* 
 Again, it is deftrudion to natural and revealed religion, by 
 deftroying the principles and motives whereby only it can be 
 fupported, viz. rewards and punifhments, rendered in final if- 
 fue, according to charadters formed in a ftate of trial. Take 
 away this inforcement, and affign one end to the whole human 
 race, whatever their chara6lers be, whether univerfal, annihi^ 
 lation, or univerfal happinefs, all idea of rational government, 
 and all rational fupport of religion, natural and revealed, are 
 no more. If you teach itlen, that God will not finally deter- 
 mine their ftate by " the terms of life and death" he hath ap- 
 pointed to them in this world, what is there left to inforce obe- 
 dience ? Further, our Saviour hath given us a copy of the {tn-- 
 tence he will pronounce upon the righteous and wicked in the 
 laft day, to fix our faith, and form our hearts and lives by it. 
 Now, to fuppofe he hath given it in fuch ambiguity, that we 
 can never be certain of the true meaning of it, and what we 
 are to believe ;— in fuch ambiguity as is moft likely to be 
 miftaken, fo that, perhaps, ninety-nine of a hundred, in all 
 ages, have in fad miftaken it ;-— in fuch ambiguit}^ that die 
 true meaning, viz. " an age of happinefs and punifhrnent^*"^ 
 hath never been hit upon for m.ore than feventeen hundred 
 years after it was delivered to the world :—- -I fay, to fuppoie 
 this, is abfolute deftrudion to the charader of Chrift, as a pro- 
 phet and judge. For no wife teacher would attempt to fix 
 the faith of his hearers j and no wife judge would deliver a ca- 
 pital 
 
xviii The introduftor/ PREFACE, 
 
 \ 
 
 pital fentence with fiich amazing ambiguity^ as that it might be 
 feventeen hundred years before any one would underitand and 
 be able to fix the {(tnic of it. It is infiniteiyunworthy of the great 
 prophet, light andjudge of the \Vorld to do it. We know, 
 therefore, previous to critical examination, that all their learn- 
 ed labour to render this fentence fceptical and ambiguous, to- 
 gether with their corifcrudiort itfelf^ mufi be abfolutely wrong ; 
 whether we can difcover the error and fophiftry of it or not. 
 We know, from, the nature of thefubjedl, the fentence is given 
 without ambiguity, in fuch decifive words and mianner, as was 
 eafy and certain to be underftood in that day. And it would 
 have remained without ambiguity to this day, but for the iil- 
 judged and ill-concerted lab£)urs of fom^e learned men. Cer-^ 
 tainiy, I can no more believe in a conftrudion which deilroys 
 the chara6i;er of our Saviour, as a prophet and judge, than I 
 can in infidelity or atheifm itfelf. This is a rule of judging of 
 do&ines that is feif-evidently right. And it ought to be the 
 llrong hold of common chriftians, who are unable to fee thro' 
 fubtle, fophiftical reafonings in fupport of do6t/ines obviouily 
 deitru6t:ive of the charafler of God, and of our Saviour, and of 
 the divine government, and fabverfive of ^^ the faith once deli- 
 vered to the faints." But it is the bufinefs of thofe *^ who are fer 
 for the defence of the gofpel" to endeavour to detedlthe error of 
 their criticifms, and of their rules of conftrudtion, with the falla- 
 cy of their reafonings : and bring to view fuch plain decifive rules 
 of true confcru6tion, as to fix and fettle us firmly '^ in the faith 
 once delivered to the faints." This is attempted in the follow- 
 ing work, with what fuccefs is left with the reader to judge. 
 
 In fine, I have nothing more at heart, than that both readers 
 and writers may be thoroughly led into the truth as it is in 
 Chrift ; and miay, by the grace of God, be form.ed to a prefent 
 choice of that good part in Chrifl which will never be taken 
 away : that v/e perifh not in the perdition of the ungodly in the 
 great day; but m^ay then, vs^ith the redeemed and fandlified of 
 tnis world, inherit that kingdom prepared for them before the 
 foundation of the world. July 9, 1 7 S 5 . 
 
 The 
 
The everlafting Piinifliment of the Ungodly-, 
 illuftrated, &c. 
 
 iP A R T L 
 
 .^I'^^r^^^i^NSlNUATtNG arguments are ^pt to captivate 
 fe . ^ and infnare eafy, unthinking minds^ by their plau- 
 ^ ^ ^ fibiiity, without examination^ which renders it 
 ^J^rsJ^^S needful to pay fome attention to them. The de- 
 fign of this part is to confider and refute the moft plaufible 
 upon this fubje6t. 
 
 The firft foothing, infinuating argument to induce credit to 
 the doftrine of the falvation of all men, is the antiquity of it. 
 It is faid to be no novel dodtrine, but was received by two men 
 of note, Origen and Clemens, of Alexandria, in the latter end 
 of the fecond century.* Not to controvert the truth of the 
 fad, which however is difputed, I obferve upon this ftating, it 
 hath clearly no claim to our belief as a fcripture dodlrine 
 taught and received by the church of God from the apoftles ; 
 becaufe it is a century too late ; after the apoftles were all dead* 
 In this ftating, it is conceded, the prophets and Jewifti church, 
 the apoftles and the chriftian church, knew nothing of this doc- 
 trine as of God > it made its iirft appearance in the world under 
 that pretence with thefe two men 5 which is the truth of 
 fad : wherefore, it ought to be rejected by us as afpurious in- 
 
 B novatioa 
 
 * S«c px-cface to the pamphlet. Salvation for all Men, 
 
( 2 ) 
 
 novation and corniptlon, brought forth in a degenerate age like 
 ours. This argument, inftead of force to induce our belief, 
 carries a refutation and condemnation of the dodtrine in it. In 
 our turn, we give one ftating of the antiquity of it more deci- 
 five. We aver it the firft and moil ruinous error ever broach-^ 
 cd in the world, and reft the proof on Gen. 3. i to the 6. 
 *' And the ferpent faid unto the woman, ye fhall not furely die ; 
 for God doth know, that in the day that ye eat thereof, then 
 your eyes fhall be opened ; and ye fhall be as Gods knowing 
 good and evil." v. 4 and 5. The do6lrine is obvioufly the 
 fame in both parts of it, viz. a full denial that mankind fhouid 
 fuffer the death in the threatning— the full wages of fin—- 1. 
 " yc Ihall not furely die"— with as full a promife and afTuring 
 declaration (difobedience notwithftanding) they fhouid be 
 tranfcendently happy, " as Gods, knowing good and evil." 
 The fame fubtil infinuation of incredibility, as well as full de- 
 nial of the truth and threatning of God, is ufed to introduce 
 both fchemes into the world. The old ferpent v/ell knew the 
 firm belief of the threatning muft firft be fubverted before he 
 could bring on feducftion and difobedience. He firft addref- 
 fes the ftrong infinuation of incredibility, to unhinge the mind 
 and fhake the foundation of faith ; then follows it with a full 
 audacious denial to overthrow it : " And he faid unto the wo- 
 man, yea, hath God faid, ye fhall not eat of every tree of the 
 garden ?" v. i. A ftartling queftion. Can fuch a prohibition 
 come from a God all goodnefs ? and inforced too with fuch 
 an awful penalty as death, an eternal exclufion from life and 
 bleffednefs ? It exceeds all belief. Infinuation having done 
 its work, gained attention : he follows it with a full denial; 
 " Ye fiiall not furely die." In this we have the ftrength of 
 the whole caufc, in both fchemes. For this infinuation and 
 argument of incredibility, may alike be inforced with the very 
 fame arguments and way of arguing, in both fchemes. The 
 fame obje6t ions of incredibility are as full againft the firft 
 threatning as the reft, in the book of God. It may be faid and 
 argued, that fuch a tremendous threatning as death fhouid ever 
 be executed " exceeds all belief i" becaufe man, a finite crea- 
 ture, cannot commit a fin of fuch infinite ill demerit, as to de- 
 
 ferve 
 
( 3 ) 
 
 fcrve an eternal cxclufion from life and bleffednefs. That the 
 tranfgrefTion of a moment cannot amount to fuch an eternal 
 forfeiture and punifhment. That one tranfgreflion, ** in eat- 
 ing of the forbidden fruit," ihould incur death upon the firft pa- 
 rents, and fubje6b millions of millions of his offspring to fin, 
 and to calamity and death, to. reign for ages and to the end of 
 the world, exceeds comprehenfion and belief. It may be ob- 
 jected to be inconfiltent with divine benevolence— a God 
 all goodnefs— with the end of creation— the happinefs of 
 the creature : and it may be as ftrongly urged on the one 
 fcheme as the other, that God's plan is an univerfal plan -, uni- 
 verfal good, univerfal happinefs, and the rich abounding pro- 
 vifion in creation for man and beaft, might be adduced as proof 
 of it. Moreover, the argument for the everiafting happinefs 
 of all men, in their way of arguing, is alike forcible from "the 
 tree of life" as from the mediator and atonement. God made 
 provifion of eternal life for man, of which he gave an afTuring 
 pledge " in the tree of life;" and none can doubt it all-fufficient. 
 The provifion is made for man, (i. e.) as they argue, for " all 
 men :" all that com.e under the denomination of men, (land in 
 the fame near and tender relation, and have intereft in God as 
 their common father ; fo that all are under an equally gra- 
 cious council and defign of eternal life. It is then a pledge of 
 eternal life, for m.an, i. e. all men, the whole world, and will 
 admit'of no clippings, diftin6tions, or exceptions of eleCb or 
 non-eled, Jew or Gentile, innocentor difobedient, faint or fin- 
 ner ; and the conclufion is clear, if the provifion and pledge be 
 for all, allfhall eventually enjoy eternal life : for if he hath 
 made fuch provifion, he is dsfiraus of their everlailing felicity ; 
 and it muft follow that, they Ihall attain it. What fhould hin- 
 der it ? Our wifhes may be fruftrated, but God cannot be dif- 
 ^pointed. It is annihilating his. omnipotence to fay he can- 
 not effed it, if he defires it. It is inconceivable that any Ihould 
 perilh everlaftingly. " His infinite wifdom, power and good- 
 pefs forbid fuch a difhonourable fiippofition," If he defires 
 it, he wills it ;. and his will is ^* efHc^cious, uncontroulable, 
 ^d irriliftable." Yea, his will and work is one ;* it is as al- 
 
 B a . ready ^ 
 
 * Salvation for aU men, p. 6, 7. Jbid p. 6. and Divine Glory in thot 
 Salvation of all men^, p. 7, 8, 9, 
 
( 4 ) 
 
 ready done j and wc nnay anticipate &xt great cvcm, 2ind con-* 
 gratulate all mankind upon their future profped^— univerfalj, 
 evcrlafting happinefs. The argument runs alike eafy, fmooth;, 
 and forcible upon both fchemes. And it is of importance to 
 remark, the fame foundation error doth attend both fchemes^ 
 and ruins all their argunnents in fupport of them, viz. Tha^ 
 this promile and aiTurance of life, is held out in both^ not only 
 in difconnecftion with, but in direft oppofition to the terms of 
 life appointed of God to men in this life. The appoLnted terms 
 of life in this world are excluded and ht aiidc in both fchemes ; 
 whereas, in the conflitution of innocency, our firft parents 
 could have no hope of this eternal life provided and pledged in 
 the tree of life, but upon their forbearance to eat of the forbid- 
 den fruit and finilhed obedience % confequently, upon tranf- 
 gre(Bon,they were (this provifion and pledge notwithftanding) 
 forever cut off from all hope of eternal life by that conflitution j 
 and were accordingly drove out'of the garden of Eden, and a fra- 
 ming fword placed to guard againft all accefs to. the tree of life. 
 So the conflitution of grace gives no hope to periihing fmners, 
 but in compliance with thegofpel terms of life in this world: ancj 
 thofe who negledl the great falvation,live and die in fin and im- 
 penitency, are as effe<5lually cut off all hope of falvation, by this 
 conflitution (the all-fufiiciency ofthe mediation and atonement 
 ot^'Chrifl notwithflanding) as our firfl: parents were by tranfgrclTi- 
 en under that conflitution. They cannot be faved by this con- 
 :ftitution of grace or any other, becaufe to them " there remains 
 no more facrifice for fins." To fay the condemned in the day of 
 judgment, as workers of iniquity, are yet within the plan of 
 iriercy, and Diall finally be faved, is to fet up an abfurd oppoii- 
 tion between the plan of mercy and the revealed conflitution of 
 mercy, in the neceffary and efTential terms of it, as publifhed 
 to the world by our Saviour :knd his apoflles. Which leads t^ 
 ;another remark : The fame objedions lie againfl both fchemes, 
 with this difference only y they are greater, ftronger, and fom€ 
 more againfl that of the univerfalifls. The impoffibility of 
 falvation to the finally difobedient by gofpel conflitution— 
 from the truth and immutability of Go4— tlie eflablifhed terms 
 of life in it— the infallibility of the promifes and thrcatnings — 
 
 and 
 
( 5 ) 
 
 and from the cliarader and government of God, &c. is aJiiko 
 clear, as that after tranfgrcfllon our firft parents could never ol>^ 
 tain eternal life by the confticution of innocency , Surely th$ 
 ftatutes and declarations that exclude them the kingdom of 
 Cod and eternal life, and confign tl^m to everlaj^ng dcilruc- 
 ticn, are in as clear, ftrong, and prei^mrory te.nns as the firft 
 threarning, and often repeatt'd, and with this obfervable differ-* 
 ence -, there v/as nothing in thatconftitution to render it incon-* 
 fiftent or impofTible, but that mankind (aUhough forever cut 
 off by that) might yet have eterrul life through a mediator and 
 atonement, by another, the conftitution of grace now eilablilh-* 
 cd. But this door of hope is fhut to the finally impenitent i 
 inairnuch as *^ Chrift will profit them nothing**, " and to them 
 thei'e is no more facrifice for fin," And we have the ftrongcft 
 afTurance we can have^^ that the word of this conftitution will 
 not give place to another, but " abide in full force forever/' 
 Again, the fame deluding artifice ''a pretence of greater good 
 and ad vantage" attends bo^h fchcmes, they difplay their advan- 
 tages in ftrong aflerdons and colourings, * Iwt wi^h all theii^ 
 art and oratory, they cannot difplay them beyond that '^ye fhall 
 be as Gods, knowing good and evil," tranfcendenrly knowing 
 and immortally happy. No doubt, the indulgence of pretens 
 ^petite, with the profpedt of fo great an advance of happinefs, 
 haa great force ^^ as the greater good" upon the deluded ima- 
 gination of the woman, *' when fhe faw that the tree was good 
 for food, and that it was pleaiant to the eyes, and a tree to be 
 defired to make one wife, and took cf the fruit thereof and did 
 eat, &e." f and to a deluded imagination error is woat to ap- 
 pear more fpecious and taking than the tn^th erf* God. gut to^ 
 pals this artifice without running the pacalkl of the two fchemes 
 in it further, I proceed to a more important remark, viz. both 
 doctrines have the fame ruinous-, rtioft fatal tendency. They 
 tend to confound the nature of diings — th^ great and efTential 
 difference between virtue and vice, holindi and un ; to annui 
 the difhindion of character between the righteous and the* 
 wicked, or render it finall and unimportant in this world ; to 
 mifreprefent the charadter of God, and exclude all jufl ideas of 
 his moral government s and particularly of the grease dodlrine 
 
 Qt 
 • Salvatioa for aliment p. 2. f Gen. 3, 6, 
 
( 6 ) 
 
 of future rewards and punilhments as taught by reafon and 
 the revelation of God. They tend entirely to defeat the de- 
 fign of his thneatnings in this world, to reftrain from wicked- 
 nefs, or to engage men to repentance and life. For if they 
 ihall never be executed fo as to exclude them everlafting life, 
 where is the terror of them ?.. v/here the energy of them in the 
 hearts of men tofupport the law, authority and government of 
 God over them ? The dodtrine in its dire6l tendency operates 
 difregard to the divine authority and laws— to the gofpel 
 terms of life-^-and to all obedience in this prefent life ; be- 
 caufe it is all unnccelTary to their enjoyment of eternal life : 
 This is as fure to them, upon a foundation that cannot fail, be 
 they ever fo wicked, as though ever fo holy and good -, though 
 not lo foon.* Therefore, as furely as the threatnings of God 
 
 will 
 
 * In fcripture it is preremptorily declared, ** he that believeth not 
 fhall not fee life, but the wrath of God abideth on him ;** " that the un- 
 righteous, &c. fhall no: inherit the kingdom of God :" now to fay thefe 
 Unbelieving, unrighteous ones (hall fee life and inherit the kingdom of 
 God- -that they are brought into the world expectants of a blefTed immor- 
 tality upon a foundation that will not dilappoint them, § is clearly to fet up 
 a dodlrine direftly oppofite to that of fcripture, in import, nature, tendency 
 and operation. This promiffary one, defeats the influence and efFeds of the 
 threatning ; it revives and fupports the hope to the difobedient the threat- 
 ning is defigned to cut off: it encourages and imboldens to that unbelief and 
 difobedience the threatning is moft wi^lsly defigned and fitted to prevents 
 e. g. fuppofe a parent indeavouring to reclaim a profligate fon, threatens 
 him he will abfolutcly difinherit him, and punifh him with utmoft fe verity, if 
 he doth not amend and become obedient in a limited time, fay one year ; 
 but, while under this threat, in the CQurfe of this difcipline, let him know 
 the inheritance was finally fure to him, whether reclaimed or not, and let 
 him be everfo profligate during the whole term— he fhould indeed be pu- 
 siifhed with great feverity if he did not amend — but as to the inheritance, 
 in all the riches, honours and pleafures of it, it was fure to him *' upon a 
 foundation which would not difappoint him," — what muH be the effeft ? 
 The threatning of difherifon, efpecially, would have no force: He would 
 difpife him for his weaknefs and inconfiftency : and, if confcience and mo- 
 ral fenfe was in exercife, would abhor him for an attempt to rule and re- 
 duce him by impofition and deceit. And fhall men impute fach a fcheme 
 of folly and abomination- to the infinitely wife and holy God ? That be far 
 from us. Let them criticife and turn as they will, we are fure no fuch 
 felf- repugnant, inconfiftent, felf-deftroying doftrine can be found in di- 
 vine revelation. The gofpel dodrine is a doctrine of godlinefs ; this of 
 ungodlinefs in nature, tendency and operation. 
 
 § See Salvation for all men, p. 26. 
 
( 7 ) 
 
 Will be executed, fo furely does it operate deftru£tion to thofe 
 who follow the natural dilates and tendency of it. To fay 
 this dodrine is capajple of being perverted and abufed to fin as 
 €very other dodtrine may, is to evade and difguifc the truth. 
 It is the natural tendency and opperation of it, as is evident in 
 the fedudion and difobedience of our firft parents, involving 
 the world of nnankind in fin and condemnation : for how was 
 that fedudion efFeded, but by a denial of the threatning, ac- 
 companied with an afTuring declaration, *^ they Ihould be as 
 Gods," tranfcendently and immortally happy, their difobedi- 
 cnce in this ftate notwithftanding. Was their fedudion then 
 the abufe of the devil's doftrine, or the natural effed of it, to 
 which it was fitted, and which he defigned ? And. if it was fo 
 fatal to innocent minds, will it be lefs fo in minds that are dege- 
 nerate ? if the force of prefumiption be fo great already, that 
 (without grounds, and againll the defign of it) corrupt men 
 will encourage themfelves in fin from the delay of punilhment : 
 '' fo that becaufe fentence againft their evil works is not exe- 
 cuted fpeedily, therefore the hearts of the fons of men are fully 
 fet in them to do evil," how much more will they be embol- 
 dened and hardened in it when taught it never will be ex- 
 ecuted to their final exclufion from eternal life. To aver their 
 dodtrine gives no encouragement to licentioufnefs, becaufe 
 '^ they infift a man will be miferable while he is wicked, and 
 that he mufi: be virtuous in order to be happy," * avails not, 
 while they maintain with it that let them live and die ever fo wic- 
 ked, yet they fh all all furely turn from their wickednefs, become 
 virtuous, and enjoy everlafl:ing life in fome future period. In 
 this connexion it operates no effedlual reftraint, no good to men 
 in this world, but lulls them in fecurity in fin. It operates no 
 hurt to the fcheme and kingdom of the wicked one : it h of 
 no confequence to him how much the dodtrine in this connex- 
 ian is taught and believed, only as it ferves the more to delude 
 and harden men j for if he can but hold them in fin and impe- 
 nitency to death and the day of judgment, his malicious defign 
 is accomplifhed. Let this aflertion be placed in its connexi- 
 on with this life, where it ought to fl:and — that men muft ceafe 
 
 to 
 * Divine Glory in the Salvation of all Men, p. 15* 
 
( o 
 
 t5 be wicked, turn to God, and be holy in this world, or they 
 cannot be faved and be happy,*' it is the truth of God, and it 
 ¥^ill hare weight and influence in proporfion to the firmnefs 
 with which it is realizingly believed. But take away this ne^ 
 ceffuy of it in this life, remove it to the invifible world, and 
 <?onne£fe with it this afTurance *^ all the wicked of the earth will 
 beconne virtuous and inherit eternal life," it id an encourage- 
 ment to licentioulnefswith a witriefs, nor is there a more ruin- 
 ous error in the world. In one circumftanCe the fchemes dif- 
 fer. They tell us they take their doctrine from the revelation 
 ©f God. The devil it feems had not the audacity to do that* 
 but he makes a folemn appeal to the divine omnifcience for 
 the truth of it, in thefe words ; ^' For God doth knov/ that in 
 the day ye eat thereof, then your eyes fhail be opened, and ye 
 &aii be a? Gods knowing good and evil ;*' which hath like 
 force to induce belief. 
 
 On the whole, we fee an evident agreement in the two doc-- 
 trincsy in the elTentia^ , fubflantial parts of them. — in the infi^ 
 nuation of incredibility againft the truth of God — in the fame 
 arguments and way of arguing, whereby both are alike fup- 
 ported and inforeed-— in the fundamental error of them, which 
 clifclofcth their fandy foundation, viz. both alike excluding the 
 effential terms of life appointed of God to men in this world, 
 ^nd fetting them afide as unnecelTary to be complied v/ith in 
 this life to their attainment of eternal life. Both are liable to 
 the fame objeflions and refutation by the declarations and re- 
 vealed conftitution of God, and both have the fame deluding 
 urtifice of greater good, and the fame ruinous and fatal tenden- 
 cy. Now, fmce the two fchemes have fuch an evident cor- 
 refpondence and exact agreement in the fubftantial parts, prin- 
 cipal lineaments and chara6lers of them, what may and rnufl 
 we inter, but that they are fubftantially the fame, and haveun- 
 cioubtedly one father — the father of lies ; who our Lord tells 
 us " is a liar from the beginning and the father of it.*' Where- 
 fore, with much more truth, jufhce and propriety may we re- 
 tort their own language : * ** If in fa6t and event the wieked 
 condemned in the laft judgment to everlafting deftrudiion, 
 
 fliall 
 
 * Salvation for all Men, p. 17. 
 
, ( 9 ) 
 
 iliall ever be delivered, faved, and enjoy the felicity of the 
 fons of God in heaven, it ought to be honeftly and fairly con- 
 felled and owned; that the plan of the devil is effe<5lually fup- 
 ported to the overthrow of the gofpei conftitution, the truth, 
 moral chara6ler, and governiriCnt of the Mcft High." A con- 
 clufion fo full of impletyi horror and impofiibility no chriflian 
 can endure it a moment. Therefore the doctrine which pro- 
 duceth and IfTues in it, ought to be rejefted with the utmoft 
 abhorrence. That " it fhould be as well with the wicked as 
 the righteous" in the final ifTue of things, is, at firil fight, a mod 
 obnoxious, unaccountable, and incredible do6lrine. Is it pof- 
 fible, when the fcripturc is fo full, clear, a.bundant, and deci- 
 five in point, that yet no regard fnould be had to virtue or vice 
 —to chara6lers formed by the one and the other, in this world, 
 in final retribution for eternity ? It is ftrange men of difcern- 
 ment do not fee this tenet is fbbverfive of all idea of wife, ho- 
 ly, righteous and good government : fubverfive of the moral 
 charader and government of God, and deftrudive of the firft 
 principles of all natural and revealed religion. Are thefe the 
 blelTed fruits of liberal thinking and a review' of early notions ? 
 The tenet is fo far from throwing light upon fcripture, and 
 folving knots and difficulties, as is pretended, that it fpreads 
 darknefs and confufion over the whole revelation of God and 
 all the doftrines of it ; and over all the v/orks and difpenfati-- 
 ons of God : it robs us at once, confequentially, of ail m.orai 
 diftindlions of virtue and vice in a<5lion arid chara6ler ; of all 
 principle of piety, of morality, of fociety arid of humanity as all 
 unncceifary, inafmuch as thofe that are abandoned to the whole 
 in tliis v/orl'd, it feem's, iball yet have eternal life finally, as well 
 as thofe, who pofTefs and exercife them to the befl purpofe in 
 this lifee All are ingulphed and fwallowed up in Mr. Whitens 
 whirlpool rhapfody " of all things inviroped, encompalTed, en- 
 folded in the arms and embraces of eternity lying and refling 
 there," * What error can be worfe ? Is this the way to fupport 
 or to deftroy the credit and ufe of the revelation of God P 
 
 C Another 
 
 * This afTertion is accompanied with another infinuatioR> viz, ** it is 
 fuperior, more refined and exalted benevolence that indaceth thc-rn to em- 
 brace a doctrine which the myflical Jews cann*; bear/' Thii is the fpi- 
 
 rit 
 
( lO ) 
 
 . Another inhmiating argument is, that the tender feelings 
 pf humanity, of fecial, benevqjent aiid parental affections teach 
 their doctrine credible, and the commonly received dodrine, 
 incredible* It is boldly aiTerted, " a man muft be loft to hu- 
 manity that doth not readily cry out '^ of their doftrine " this 
 is good news if true." || To inforce their conclufion, the com- 
 m.on queitions are addreffed to us. Would you not wifn all 
 men to be faved ? fometimes. Would a tender mother throw 
 her child into the fire or v/ater, to be deftroyed ? if not, are not 
 the tender feelings of humanity, and bowels of parental afFedion 
 as nothing, but as a drop to the ocean, to {he infinite mercies of 
 God the mtherof the fpiritsof all fiefli ? granted. Thence they 
 infer, that it is incredible " that he fhould punifn the wicked 
 with the evcrlafting fire and punifhment prepared for the devil 
 and his angels" and that all men fhall be faved. We reply, 
 there is an infinite difparity in the two cafes, and their conclu- 
 fion doth not, cannot follow. As Creator^ God is the father 
 of the fpirits of all flefh ; but he is alfo their moral Governor " 
 and righteous Judge. In this chara6ler he reveals himfelf to 
 us : and it was one of the firft inftruftions he gave to man, in 
 innocency ; by appointing to him an inftance of the trial of his 
 obedience, and inforced it with the awful penalty of death. ^4n 
 the day that thou eateft thereof, thou fhalt furely die." So 
 doth not the tender parent, nor focial, humane neighbour— they 
 have no right to do it. Befides, God is now conducting a dif- 
 penfation of rnoft marvelous naercy to men in this world. Here 
 there is fuch a parity, that to exalt our apprehenfions of the 
 fullnefs and n eenefs of this mercy, and to incourage our duty 
 in feeking it, there is the greateft propriety and force in our 
 Saviour*s addrefs to thefe tender feelings. *' If ye then, being 
 evil, know how to give good gifts unto your children , how 
 much more fhall your heavenly Father give the Holy Spirit to 
 them that afk him ? § But we cannot in the leaft infer, from all 
 the infinite riches of his grace exhibited in this difpenfation, that 
 
 he 
 rit that breaths in Mr. White's relf-admiring rapfody, p. 3,4, taken in 
 connexion with what he faich of the myftical Jews and grudging fpirit of 
 the world, p. 7 ; whereas it will be fhewn, in a more proper place, that 
 the highefl and ftrongeft difplays of benevolence ever made in our world, 
 have been made in inculcating, prelung, and enforcing the commonly re- 
 ceived doctrine. II Salv. p» 2, 3. § Luke II. 13. 
 
( II ) 
 
 he will fliew any favor ^^ to the vefiels of wrath fitted for de- 
 ftruclion" when he fits on the throne of judgment;, to render 
 righteous retribution to them \ for he hath told us exprefsly 
 " if his hand take hold on judgment^ he will render vengeance 
 to his enemies^ and reward them that hate him" and repeatedly, 
 *' that his eye fhail not fpare^ nor will he have pity/' Mercy 
 is (tt afide and precluded exercife to them, and juflice will have 
 its courfe. Humane, focial affcdions are implanted in us, to 
 ftimulate us to focial duties, and for the good of fociety in this 
 world. Parental affe6lions are to ftimulate us to parental duty, 
 to preferve, cherifh, feed, cloath, provide for and bring up our 
 children in the nuruire and admonition of the Lord. But the 
 power of their life and death are not put into our hands. There- 
 fore to deftroy them without caufe, without right as propofed 
 in the queftion : againft the command of God, the force of > 
 confcience, and all the indearing ties of parental arid focial 
 afFe6lions, and the grand intention of them, vrould be mod e- 
 normous v/ickedncfs. No wonder, at the putting of the quef- 
 tion, the heart recoils againft it, with all it's force. But this 
 concludes nothing, what God as moral governour and righteous 
 judge may and will do, in final judgment. For it is to be no- 
 ted, thefe focial and parental afiedions are not implanted in us 
 as a rule and ftandard, by which to meafure out the juftice of 
 God or man. So far from it, that in judging of righteoufnefs 
 between man and man, thefe pafTions muft be fet afide— and the 
 biafing exercifes of them, are exprefsly precluded and forbidden 
 by the ftatutes of God. " Thou fhalt not countenance a poor 
 man in his caufe. "|| "'' Thou fhalt not refped the perfon of the 
 poor, nor honour the perfon of the mighty ; but in righteouf- 
 nefs fhalt thou judge thy neighbour."* And Levi muft know 
 neither father nor mother nor the dearefl connections in lifa, 
 when purfuing and executing righteous judgment. And it i§ 
 well known, in all well-regulated governments in this world, 
 interefted judges are excluded judging, in cafes where intereft- 
 ed. Now, can it be right to iti up thefe pafTions (fo excluded 
 as a rule in matters of juftice by the laws of God and man) to 
 be the rule, meafure and ftandard whereby to judge of, to re- 
 ceive or rejed the infinitely wife maxims and rules of everlafting 
 
 C 2 nghteoufnefs, 
 
 II Exod. 23. 3. ♦ Lev. 19. 15. 
 
(, 12 ) 
 
 righteoufncisj by which God now governs the world, and will 
 finally fettle the ftates of all men ? If this doth not fully con- 
 vince and fatisfy, apply this rule to inftances on facred record, 
 and fee the refult. If Adairi;, the parent of mankind had lived 
 to the time of Noah, and feen the wickednefs of his nume- 
 rous pofterity, and had it in his power j would he uncommiiTi-- 
 oned of God, have overwhelmed all the millions of his pofterity 
 then exifting in a flood, except Noah and his family r Surely, 
 he would not. Righteous Lot was vexed with the filthy con- 
 verfation of the wicked Sodomites ; if in his power, v/culd he 
 iinauthorifed by God, have burnt up the cities of Sodom and 
 Ghomorrha and all the numerous inhabitants in them, and tur- 
 ned his difobedient wife into a pillar of fait ? By no m^eans. 
 Would Abraham, who plead withluch inimitable interceiTi- 
 ons for them, have executed fuch deflruclion on them ? In no 
 wife. What is the conclufion by this rule ? why, againfl: the 
 force of divine record, that the old world never was drowned 
 by a Bood, nor Sodom and Ghomorrha confuaied b^ fire from' 
 heaven, as is reported to us. ' It exceeds all belief, as it is in- 
 congruous with the tender pafiions and feelings of human na- 
 ture, which is fet up as the rule of judging of the divine difpen- 
 fations, of what may or may not be done. God's m^ercies in- 
 finitely exceed that of thefe good men, and therefore it mu ft be 
 incredible that lie Hiould execute fuch deftrudion, as they 
 would not. So pernicious is this rule of judging ; which is 
 cbndem.Red and reprobated by millions of inftances in the di- 
 vine difpenfations in this world. And fuch an application to 
 the pafTions is injudicious, and pernicious -, it is condemned by 
 the word and providence of God— -by the reafon of man, and 
 the good policy of this world : and it feemiS can ferve no pur^ 
 pofe, but to blind the mind and pervert the judgment in mat- 
 ters of the greateil moment, and in the end, to promote the 
 caui'e of infidelity. 
 
 It is objedted, that the dodtrine of eternal punifnment is in- 
 credible, as being inconfiftent with the end of the creation, 
 which is the happinefs of the creature— inconfiftent with infi- 
 nite benevolence and goodnefs, and infinitely good govern- 
 ment. 
 
 Upon examination, we do not find any thing in fcripture or 
 
 reafon 
 
(. 13 ) 
 
 reafon-— in the end of creation-— the nature of things — the 
 conflitution of moral fubieds— nor in the chara6ler and go- 
 vernment of God, againft this fcripture do6lrine ; but much,, 
 very much to confirm the credibility of it. Scripture faith. 
 Thou haft created all things -, and for thy pleafure they are, 
 and were created. Rev. 4. 1 1 . For of him, and through him, 
 and to him, are all things : to whom be glory forever, amen. 
 Rom. II. 2^. The Lord hath made all things for himfelf : 
 yea, even the wicked for the day of evil. Prov. 16.4. Which 
 fpeak not indifcriminate happinefs to all men, but the contrary. 
 
 It Is obvious to reafon, that the work of creation in all the 
 wifdom. and glory of it, is a fubordinate means to the moral 
 government of God, as a higher end j and the natural and 
 providential government of God, is alfo fubordinate and fub- 
 fervient to his m.oral government : and this fubfervient to the 
 bi'ighteft difplay of the moral perfedions and glory of the De- 
 ity ; and the higheft fecurity and happinefs of all his obedient, 
 moral fubjefts, in an infeparable connexion, as the ultimate end 
 of the whole. This diredtly militates againft and fubverts their 
 notion, that the happinefs of the creature in their fenfe, is the 
 uitimat-e end of creation. And from this view we infer, this 
 fupreme and eternal government is, and will be fupported by 
 the higheft fandions in nature, thofe which are eternal. Thefe 
 being apparently the moft wife and fuitable ; and thefe only 
 adequate, to the infinite importance of it. 
 
 It is perfe6tiy confiftent with the goodnefs of God, and his 
 defign in creation, that his moral fubjedls fhould be placed in 
 a ftate of dangerous trial ; previous and preparatoiy to the en- 
 joyment of the unutterable rewards of his eternal kingdom : 
 and that they fhould be dealt with, rewarded or punifhed, ac- 
 cording to their obedience or difobedience, in fuch ftate of trial. 
 The conftitution of angels, as we learn from the apoftacy and 
 punifhment of the fallen angels : the conftitution of mankind 
 in innocency : and the conftitution of grace, fubfequent to the 
 fm of our fir ft parents— as facls, are inconteftible proofs of it. 
 But this, is totally inconfiftent with their do6trine that the hap- 
 pinefs of the creature univerfally, and without diftindlion of 
 charader, is the ultimate end of creation and the divine govern- 
 ment, as is likewife the death denounced in the nrft threatning 
 
 — the 
 
( 14 ) 
 
 —the calamities^ death and deflrudion^ which hath come upon 
 millions of mankind in their generations, and the future puniHi- 
 ment, which they allow awaits the wicked in the invifible world. 
 Thefe inconteftible fi6ts do mofl flrongly witnefs and evince, 
 that the happinefs of the creature without diftin6lion of chara- 
 dier, is not the grand object purfued : for if it was, why fuch 
 dangerous trial, and fuch tremendous puniiliment of fin, in this 
 world and the future ?— -w^hy fuch pointed difpenfations of 
 deilnjvilion to the wicked for ages of ages, diredly oppofing 
 and frullrating the grand intention purfued, if the happinefs of 
 the creature univerfally, was the main objett of creation and 
 divine government ? yea, why any (late of trial appointed ? 
 why are not all on their creation immediately formed and con- 
 firmed in a {late of immutable and everlafting happinefs, and in 
 this way the grand objedl be fecured, if this be the ultimate end 
 of creation ? for what is the defign of a flate of trial ? or 
 where is the wifdom, fitnefs and goodnefs of it, but for the 
 forming of charadlers— -difclofing the diilin6tion of them., and 
 thereby preparing moral fubjeds for a flate of retribution : and 
 to illuilrate the divine charadlers and government in the highefl 
 poiTible glory— both in the condu6ling the divine difperJations 
 to them in a flate of trial, and in the meet recompences which 
 will be rendered to them, according to the good or evil of them, 
 in an eternal flate. But if indifcriminate, univerfal happinefs 
 to all, in a final flate of retribution, (whatever be their condu6l 
 and eharadlers formed in a flate of trial) be the grand objed:, 
 it is all rendered vain ; which is impofTible. Wherefore, thefe 
 divine conflitutions of trial, in their nature and grand intenti- 
 on, and the fubfequent difpenfations of God, purfuant to them, 
 in the recompences Vv e know he hath rendered to the obedient 
 and difobedient, are as facls, inconteftible proofs, that the doc- 
 trine of the indifcriminate, univerfal happinefs of all, is not the 
 obje6l and end of creation, and the divine difpenfations : but 
 the moral government of God in it's infinitely important con- 
 ne-jcions fore-men lioned. 
 
 Moreover, it is certainly confiflent with infinite benevolence 
 and good government, that fin and mifery fhould exifl in the 
 dominions of God for ages of ages : for it is an indifputable 
 faclj tliai: fm and mifery hath already exifted in fubjecls paft an- 
 
 numeration 
 
( '5 ) 
 
 numeration m ^arth aiid hell, for a very long period, almpfl fix 
 
 thoufand years -, and that it will continue to the day of judg- 
 ment ; and as they allow, in the finally difobedient, for ages 
 of ages after that day, God only knows how long : And yet 
 they will not, cannot deny God is infinitely benevolent, and 
 his government abfolutely perfed. Therefore, their dcdrine 
 of indifcriminate happinefs to all, as the end of creation aad di- 
 vine government, (lands condemned by fads open to all the 
 world, to all the univerfe, in thefe attefbations from God, ^'^ that 
 verily there is a reward for the righteous, but a flrange punifh- 
 ment to the workers of iniquity." And from the fame fa6fcs 
 it is very evident, that in the nature of things, it is not incon- 
 liftent with infinite benevolence and perfedl government, that 
 in the finally difobedient, fin and milery fhould rem.ain and be 
 perpetuated t'5>"all eternity. For God may righteouHy punifh 
 fin with fin in them : the fin of obftinacy with a final derelidi- 
 on, and giving up to hardnefs and utter deilruclion, as he hath 
 fometimes done to finners in this world ; of which Pharoah and 
 others are inftances. And for what they or we know, the wife 
 ends of his government may render it in the higheil. degree ne- 
 celTary and important. And that ideal goodnefs which fup- 
 pofes it inconfiftent, is evinced, by plain fads, to be unfcrip- 
 tural and falfe. There is no difputing againft fads which fpeak 
 in a language unequivocal and decifive. And to attempt to 
 fupport their vifionary theory, againft fuch plain, immoveable, 
 inconteftible fads, by arguments a priori or any others, is utter- 
 ly vain and as abfurd as it would be for a man to attemxpt to 
 dem.olilh a brazen wall of a thoufand feet thicknefs with the 
 breath of his mouth or the throw of a feather againft it. The 
 objedion feems fully overthrown by what hath been adduced, 
 and might be more fo, by fhewing the abfurd and pernicious 
 confequences which would follow, which I wave as needlefs. 
 But to evince the credibility of the fcripture dodrine we con- 
 tend for, many arguments may be added. 
 
 Doth the Moft High God fet up his moral government and 
 kingdom to be the end and glory of creation, and all his works 
 to be a monument of praife to him throughout the univerfe and 
 to eternity ? Reafon didates the motives and fandions to fup- 
 port iti and to fecure the fubjedion, obedience and happinefs 
 
 of 
 
of Kls fubje6ls, will be fuitable to his immenfe wifdom 2.nd ma^ 
 jefty— to his infinite authority— -and to (o great and eternal a 
 defign. Confequentlyj the good of obedience will innnitely 
 furpafs what with truth and reafon can be fuggeited to induce 
 a revolt : And the evil and terror of difobedience^ be fuch as 
 his creatures cannot avoid ; and ihall infinitely exceed what 
 the power of creatures can inBAtt or threaten with, to turn 
 them aiide. So that unerring truth and reafon fhould didate 
 " the rule of our* duty and happinefs, under this infinitely good 
 government, is one and the fame s" having infinitely more to 
 hope or fear from God, as obedient or difobedient, than all 
 creation, and all that creatures can do. Now fuch^ precifely, 
 are the m.otives and fandions, promxifes and threatnings, rewards 
 and punifhments held forth in the revelations of God. And 
 our duty urged upon this ground ; '^ it is a fearful thing to fall 
 into the hands of the living Godo"* The terror and evil of it 
 infinitely exceeds that of all which creatures can do. So in that 
 addrefs of the infinitely benevolent Saviour, to fecure the fide- 
 lity of chriitians in the moil fiery trials and terrible perfecuti- 
 ons, " and I fay unto you, m.y friends, be not afraid of them 
 that kill the body, and after that have no more that they can 
 do." Here is the utmoft of creature power j but our Saviour 
 arms us with a fear infinitely beyond it ; adding, " but I will 
 forev/arn you whom you ihali fear ; fear him, which, after he 
 hath killed, hath power to caft into heiL" § As Matthew ex- 
 preffes it, "is able to deftroy both foul and body in hell." 
 "^ I fay unto you, fear him/' Which words afcertain the oe- 
 ftrudion of apoilates, foul and body^ in hell j or our Lord 
 would not have threatened it : he was infinitely above dealing 
 in vain, fuperftitious terrors. If we confult the nature of 
 things, we find virtue and vice, holinefs and fin, are elfentially 
 and eternally different : the one, the object of divine compla- 
 cency and rev/arding goodnefs ; the other an objed of iniinite 
 abhorrence to the holinefs and j-uftlce of God, and of his vin- 
 didive vv i-ath. And why may not the one as well as the other, 
 be eternally iiluftrated accordingly, in the final retribution of 
 an infinitely good and righteous God ? Yea, why is it not ne- 
 cefrary in a government abibiutely perfect : Further, rewards 
 
 anJ - 
 * K-b. 10, ^i, f Luke, 12. 4, 5. 
 
( ^7, ) , ... 
 
 and punifhments have their realbn and foundation in this ef- 
 
 lential and eternal difference in the nature of things, and in 
 the nature, wifdom and end of governnient. On the fame 
 foundation, charaders formed by virtue or vice, holinefs or 
 fin, intitle to rewards, or fubjed to punifhment. And it is 
 eiTential to a righteous, perfe6l government, that all the fub- 
 ieds of it be dealt with according to their character and works. 
 Now, if vicious crimes and chara6ters doth fubjedt to punifh- 
 ment, it muft be according to the demerit of crimes and exifl- 
 encc: of fuch charadter which doth fubjed to it. Confequently 
 fuppofe the righteous and the wicked to exifl with unchanged 
 charaders to eternity, the wickednefs of the wicked unatoned> 
 the offered atonem.ent rejected, and they remain impenitent j 
 then it feems the rewards of the one and punifhment of the 
 other, rendered on the ground of charader and demerit, muil 
 both be eternal : in their own words ^^ they mufl remain mife- 
 rable as long as they remain finful j not only becaufe " they 
 are incapable of relifliing rational happinefs," as they alledge, 
 but alfo on higher grounds, from the nature of things they 
 remain perpetually the fame objeds of indignation to the holi- 
 nefs and juflicc of God ; and by the force of a righteous fen- 
 tence, inforced by the eternal operation of an infinitely wife> 
 holy, righteous and good government,- in way of retribution. 
 This evinces there is no incredij^ility in our dodrine, in the na- 
 ture of things, or which attends the nature of the ilibjedl. For 
 if they may juflly remain miferablc, and mufl do fo as long as 
 they remain finful, as they admit, God's grace is his own and 
 he may deny it to them forever ; and then, (by their own con- 
 ccffion) they may righteoufly fuffer to eternity. 
 
 When we advert to the conftitution of the moral fubjedls 
 of God's kingdom, the fcripture dodrine of eternal retributi- 
 on flands manifefl to reafon. Our great Creator and fupreme 
 Governor, has framed us to be governed by moral laws and 
 rational motives. This will not be denied. He hath im- 
 planted in our nature an inextinguifhable and immortal defire 
 of life and good : * the mairt-fpring by which motives have 
 their operation and influence. He hath implanted in us the 
 pafTions of hope and fear, which are among the moH powerful 
 Iprings in rational minds 3 and are chiefly defigned to fubfeive 
 
 D the 
 
 * The fpirit of infpiration addrefTcs to this pafiion, Pialm 34J i2» 
 
the great defigns of his- ever) afting kingdom. Snrely it is 
 highly rational to fuppofe, that m a ftate of rriah he r/ould ad- 
 drefs to thefe pafiionS;, the higheft and ftrongeil motives in na- 
 ture (eternal life and eternal death) to v/ind up 'dpd Inforce 
 ihefe fprings of adion, with ftrongeft energy. Thefe motives 
 appear the rnoii v/ife, fuitable and energetic for the fupport and 
 glory of his government, and to fecure the eVerialling holinefs 
 and happinefs of his fubjeds. On the other hand, it is very 
 irrational to fjppofe, an addrefs of motives to thefe paflions, 
 fo very unequal as to have no proportion the one to the other, 
 that our hopes be animated with the profpecb and reward of 
 eternal life lo the obedient, and our fears awakened only by a 
 temporary puniihment to the moit rebellious and profligate $ 
 and then hufned and lulled with affu ranee (after this puniih- 
 ment) of the enjoyment of eternal life. There is not the leaft 
 appearance of wifdom in fach an application. It is alike, but 
 more abfurd than it v/ould be in an army to indulge a centincl 
 to drowf.^ on guard, when occupying a moll imiportant poll, 
 and in his failure, an army^ a kingdom may be loft* Again, 
 By nature and conftitution our fouls are im.mortal, capable of 
 never-ending happinefs ormifery : and revelation teaches us, 
 that at the refurredlion, our bodies will be raifed and fitted to 
 a ftate of immortality. It feems very rational, that the m.o- 
 tives and fanftions of the divine^government, Ihould correfpond 
 to the imimortal nature given us, and profpefl before us : that 
 they fnould be of fuch weight, moment and duration, as to be 
 infinitely interefting to us, and determine our hippinefs or mi- 
 fey thr*cughout our endlefs exiftence, as regarded or dilre- 
 garded by us. If fuch be our natures, and we are to be go- 
 verned by motives, why are not the high^fl and ftrongeil in 
 nature, thofe which are eternal and moil deeply interefting to 
 us throughout our imm.ortal exillence, the wifeft and the beft ? 
 Are not the high and awful fandions of eternal rewards and 
 punifhments, in the nature of things, beft fitted to fupport the 
 authority and governm.ent of God— to fecure the innocence, 
 obedience, and happinefs of his fubje61:s in the firft inftance, 
 and under a difpenfation of m.ercy to inforce and induce com- 
 pliance with the terms of life ? It feems too plain to admit 
 difpute* Why then fhould the dodrine be thought incredi- 
 ble ? 
 
( .19 ) 
 
 hie i It is boldly afferted, it exceeds ail belief— but of this? 
 we find no proof, On this ground it is alfo n:iaintained, i; 
 cannot be believed -, and fo will have lefs pradical influence 
 than their dodlrine. But ftate the queftion truly and feirly — 
 That the do6l:rliie of eternal punifhment be received upon th^ 
 authority of God, and be firmly and realizingiy believed 3 i^ 
 muft have the great;eft influence, unlefs we admit, that in the 
 nature of things, weak motives will have more influence than 
 ilronger ones j or the pra6lical influence of motives decreafe 
 in proportion to their w^eight and importance j that a copper 
 will have more influence upon meii than a thoufand or mil- 
 lions of pounds -y the abfurdity of which '^ exceeds all belief.'* 
 Can it be unfit and incredible, that the Supreme Governor 
 of the univerfe iliould ufe means, motives and fanclions, ths 
 moil wife a-nd fuitable to his immenfc wifdom and majeftyj and 
 which in the naiure of things are belt adapted to the fupport 
 ^nd glory of his government, and good ofhisfubje6ls, m.eeriy 
 becaufe fome of his fubiedlis may and will rebel againfc them, 
 and perifh forever ? Who dare avow it ? It is aflerted, the 
 doflrine is inconfiftent with the infinite benevolence and iner- 
 cy of God ; but without grounds ; for the mei'cy of God is not 
 a weak paflion, that can turn afide right and iuflice -, it is an 
 infinite perfe6lion, the exercife of which can never interfere 
 with divine wifdom, truth and ]uflice. Divine juftice is a 
 perfection as eiTential in the divine nature and character as 
 goodnefs itfelf^ and the exercife and operation of it in govern- 
 ment alike neceffary. The Dr. is exprefs, '' God is as jufi as 
 he is good."* We thence infer, in the nature of things, an 
 eternal reign and full diiplay of retributive juillce on the ob- 
 jects of juftice, " vefTels of wrath fitted for deftruvfcion," m^ay 
 be as wife, confiftent and neceffary in the divine government, 
 as the eternal reign and full difplay of grace and mercy on the 
 objects of mercy, " veiTels of mercy,''- afore prepared unto glo- 
 ry. Why not ? Thefe adorable perfections, certainly exift in 
 perfe6t harmony and highelt glory in' the divine mind ; they 
 are both alike necefiary to perfedt governmient : their objeds 
 are totally and effentially different^ fo that there can be no 
 clafliing, no interference in their exercife towards their refpec- 
 tive objects. The objedts of final retributive juilice, '^ vefiek 
 
 D 2 oX 
 
 * See his note in his fermons, p. 41. 
 
( 20 ) 
 
 of wrath, &c." are no more the obje6ts of mercy m a ftate of 
 retribution, than the obje6ls of miercy, " vefiels of mercy,'* are, 
 at the fame timie, objects of punitive juilice. There is there- 
 fore, no incredibility in the fcripture dodrine of the future pii- 
 nifhment, in the nature of things, or deducible from, the cha- 
 ra6ter and perfections of God. That ideal goodnefs, which 
 fuppofes a difficulty and interference, is faife, imaginary, irra- 
 tional and unfcriptural, and belongs not, in truth, to God. 
 The fame revelation which teacheth us *^* he is the rewarder of 
 them that diligently feek him," afTures us as peremptorily, 
 '* that to him vengeance belongeth, and that he will repay it 
 to the difobedient." 
 
 This fcripture do6trine, coincides and agrees intirely with 
 our befl conceptions of a wife, good and perfe6l government. 
 In the 13th chapter to the Romans, Paul fuggefts to us the 
 true idea of good government, as '^ ordained for good, to be a 
 terror to evil doers, and a praife to them wlio do well :" not to 
 give equal and undillinguifhed happinefs to all, good and bad ; 
 which is dire6lly contrary to the idea of good government fug- 
 gcfted by him. Can v/e conceive a government infinitely 
 good upon this apoflolick plan, v/ithout infinite fecurity and 
 prote6tion, accom.panied with eternal rewards to them who do 
 well ? and eternal terror and punifnment to the irreconcilable 
 enemies of it ? The goodnefs of government (conftitutionally 
 confidered) very mjjch confifts in the v/ifdom, goodnefs and 
 excellency of its laws and inflitutions, in an infeparable con- 
 ne6lion with the wifdom and weight of its fandlions. In the 
 fupreme government of God, in all other refpefe infinite in 
 goodnefs, we rationally look for the moff: weighty and ftrong- 
 efc fanclions in nature, as beft adapted for the greateil good of 
 government and the fub'jcdls of it. In proportion to the wif- 
 dom and weight of the fanftions, is the goodnefs of govern- 
 ment. Wherefore eternal fanftions are fo far from militating 
 againfb the goodnefs of the divine government, that they are ne- 
 cefTary to render it perfecl in goodnefs, and are clear illuftrati- 
 ons of infinite wifdom and goodnefs. 
 
 Laws are elTential to government, and fanctions effen- 
 tial to laws ; without which they are not cloathed with the na- 
 ture, nor veiled with the energy of laws 3 but fink down into 
 
 fimple 
 
fimplc rules of right and wrong. And realon didates that 
 the fan6i:ions Ihould be proportionate to the wifdom, goodnefs 
 and importance of the laws and government. Confequently, 
 in the government of the Moil High, infinitely perfed and 
 eternally important, where the honour of the Great King Eter- 
 nal, and the higheft interefts of innumerable millions of fubjeds 
 to eternity are concerned and to be fccured, the fandlions muft 
 be the higheil and moft energetick in nature : " eternal life and 
 eternal death.'* This doctrine is fo interefling, that we can 
 have no conception of a government infinitely good and per- 
 fedl, without it. We can have no idea of fuch a government 
 without retribution ; nor without a full, final difplay of ever- 
 lading happinefs (remunerative or punitive, or both, accord- 
 ing to the fixed character and works of the immortal fubjedts 
 of it) in a ftate of retribution : it being a firil didate of rea- 
 fon, that the throne and kingdom of God will be upheld with 
 everlafting righteoufnefs and goodnefs. Neither can we have 
 conception of fuch a government, where the higheft and ftrong- 
 eft motives and fan6lions in nature are not employed in it. It 
 is in thefe we fee and read the infinite wifdom, care and bene- 
 volence of God to his fubjecls, employing the ftrongeft mo- 
 tives in nature to effedl and fecure their fubjedtion, obedience 
 and life, v/hile he addrelTeth us with eternal life and eternal 
 death, and that with an amazing Pathos — " turn and live ; 
 turn ye, turn ye, why will you die ?" But where could we fee 
 his wifdom and care for the honour of his immenfe majefty 
 and authority, the dignity of his government, and glory of his 
 everlafting kingdom, if unfupported with fandions, the high- 
 eft, ftrongeft and moft energetick in nature i. e. eternal r Nor 
 is fuch a perfed government conceivable, where provifion is 
 not made in the conftitution of it, for the eternal exclufion and 
 excifion of all the incurable and implacable enemies and fub- 
 verters of it. That government muft be very weak in wif- 
 dom, fecurity and energy, where no fuch provifion and power 
 is found. To attribute it to the fupreme government of the 
 univerfe, is highly diftionourablc j it is to degrade and fink it 
 in wifdom, dignity and power below the little ftates and king- 
 doms of this world, where fuch provifion and power is found, 
 and is eflentiaily necefTary to their fecurity and welfare. And 
 
 if 
 
( ^^ ) 
 
 if there be no fantftions, threatnings and ftatutes in the divine 
 governmentj by the force of whicii all the wicked, implacable 
 enemies of it will be forever cut off and configne'd to fuch an 
 everiafting puniihmerit, as to lay them under a difability and 
 Lmpoffibility of ever injuring or difturbing the kingdom of 
 God and the good fubjeds of it -, then, it feems, ip the nature 
 of things, as they are by nature immortal, they may continue 
 eternally the diflurbers of it, and there is no remedy of govern- 
 ment againft fuch everiafting evils. Can this be coniiflent 
 with any man's idea of a perfedl: government ? St. Paul fug- 
 geils, that in the punifhment of the wicked, '*^ their everiafting 
 deftrudion," *^ they can trouble no more :" and fuggefts it as 
 one thing which illuftrates the righteoufnefs of it. 2 Thef. i , 
 ^^ 7j 8, 9ver. in their connedion. 
 
 Further, fuppofe this neceffary provifion adually made in 
 the conftitution of God's government, and announced to 
 the world, to the unive.rfe, by m^oft peremptory ftarutes and 
 threatnings, which cut off the finally wicked from the king^ 
 doai of God and fociety of the blefted, and confign all the con- 
 demned in tbce day of judgment to an eveirlafting punifnnient ; 
 yet if it will be never executed in all it's terrors^ or if both the 
 promifes and threatnings be not punctually fulfiled and execu- 
 ted, fo as clearly to illuftrate the truth, grace, righteoufnefs, 
 immutability and oath of God by which they are confirmed, 
 k deftj-oys the idea of righteous, perfect government. For in 
 that way, the very rule of judgment, that cwtxy man Ihall re- 
 ceive according to the deeds done in the body, isdeftroyed-— 
 the award to the wicked is not according to their deferts, as 
 held forth in the ftatutes and threatnings— the fulfilment 
 doth not correfpond with the declarations— and the punifn- 
 rnent cannot anfwer the great ends of government defigned. 
 Suppofe the capital ftatutes in any of the governments of this 
 world againft traitors, robbers, m.urtherers, &c. were, under 
 the nption of lenity and benevolence, fo to be fuperceded in 
 the execution, as that in no inirance they ihould be pundually 
 executed in all their terrors , the laws aod authority are un- 
 hinged in their foundation, and all fecurity to government and 
 fubjeds deftroyed. 
 
 Thefe fentiments, fo obvious to reafon, are both fuggefted 
 
 and 
 
( ^3 ) 
 und ftrongly confirmed by God in the exhibition he gives *u«j 
 of his own divine government. He hath declared this provi»- 
 lion in the conftitution of it, for the final excifion of all the ob- 
 flinate enemies of it. He hath announced the ftatutes by 
 which they Jdiall not enter and inherit his eternal kingdom 5 
 and his threatnings which confign them to the everlaftlng lire 
 and punifhment prepared for the devil and his angels. And 
 he hath afiuredus, that this dreadful punifhm.ent fhalibe fully 
 executed upon them in all its terrors-—" that the ungodly 
 Ihall not itand in his judgment"---*^^ that the wicked fhall pe- 
 rifh, fhall be deftroyed forever'*-—" that their end is deftruc- 
 tion''—-" their end is to be burned"— " that they ffiall go 
 away into everkfting puniilim.ent, everiafdng deftmdion from 
 his prefence— fnall fink as a millftone into the fea to rife no 
 inore, and fhall be tormented day and night forever and ever.** 
 He hath taught us clearly, that he will not fettle the dates of 
 his fubjeds for eternity in the way of abfolute fovereignt}^, ei- 
 ther by an adiof univerfal grace, affigning all to happinefs, or 
 by an arbitrary punifhing any of his fubje6ls, right or wrong, 
 or beyond their deferts j but the punifhment will be accord* 
 ing to the demerit and wages of fin : and as righteous moral 
 governor he will fettle the ftates of all his fubjecls by the laws 
 and rules of his kingdom, in the way of retribution of rewards 
 and punifnments. He exhibits the preparations already m.ade 
 which doth infure the full execution of this great deiign of fi- 
 nal retribution to all men, according to their chara6ter and 
 works in this life. For the great day of judgment is appoint- 
 ed to fettle the great affairs of God's kingdom, and the States 
 of all his moral fubje6ls, in a governiTicntal, judicial way, for 
 eternity. The rule of everlaHing rightecufnefs, \yhereby the 
 ftates of mankind are to be finally determxined, is exprefsly gi- 
 ven us ; " he that believeth fhall be faved, he that believeth 
 not fliall be damned." " Every one fhall receive (in fentence 
 and a(5lual execution) according to the deeds done in the bo- 
 dy," &c. The Great Judge, the Lord Jefus Chrifl, is or- 
 dained, and it is notined through the dominions of God. He 
 is vefled with all-fufFicient powers for the great work : with all 
 power in heaven and earth to govern the world and fave^iiis 
 people— and with abfolute dominion over the world to come, 
 
 the 
 
( 24 ) 
 
 the invifible and eternal world, to fettle the flates of all in this 
 and that world finally and for eternity : it is put in fubjeftion 
 to him for the great purpofe of compleating the falvation of 
 all his people, and the eiFedual fubdual of his and their 
 enemies. And in the execution of this great truft, all enemiies 
 will in fad be moil efFe6lually put down under his feet, by an 
 everiafling fentcnce, judgment and execution. And of this 
 v;e are now notified to inforce the adm.onition, to take heed to 
 the gofpel in this prefent life as our only feafon of falvation, 
 and warn us there is no pofnble efcape to the negledlors of fo 
 great falvation. Heb. 2. i to the 9th. He proceeds in fol- 
 lowing verfes to fhew we now fee him accomplifhing his firft 
 v/ork as a Saviour, by the grace of God opening a door of fal- 
 vation to all men upon the fame terms, by tailing death for 
 every man, and by facrifice taking an effe6lual method to bring 
 many fons unto glory, even all who believe and obey him : 
 and when he hath compleated his work as a Saviour, he will 
 as furely compleat his work as a judge, in the final deiLru6lioH 
 of his enemies. This laft point is a point of fuch great inipor- 
 tance to the kingdom of God, and to illuilrate the power and 
 glory of Chriil in higheil glory, and for the good of m.ankind, 
 &c. that it is brought up to viev/ again and again on different 
 occafions : ^^ For we fhall all (friends and enemies) ftand be- 
 fore the judgment feat of Chriil : for it is written, as I live, faith 
 the Lord, every knee fhall bow to me, and every tongue fhall 
 confefs to God : fo then every one of us fhall give account of 
 himfelf to God." * Again, " Wherefore God alfo hath high- 
 ly exalted him., and given him a name which is above every 
 name; that at or in the name (authority and power) of Jefus 
 every knee fhould bow, of things in heaven, and things in 
 earth, and things under the earth, and that every tongue fhould 
 confefs that Jefus Chriil is Lord (as rightful lawgiver, who 
 hath given the righteous rule of judgment to the world, and 
 righteous judge who renders in fentence and execution righte- 
 ous retribution to ail) to the glory of the Father" who hath 
 ordained him to this infinitely important office and truil. § 
 
 And 
 
 * Rom. 14. 10, II, 12. 
 
 § Univerfalifls underftands this fubdual and fubjefllon of all enemies to 
 be in them ** pious and voluntary ;" and that Chriil will dcliroy both 
 
Ana in a fet diicourie, to fhew forth the happy and glorious 
 refurreclion of the righteous, this apoille brings it up to view 
 again in a more clear and pointed manner, i Cor. 15. 23,4, 5^ 
 6, 7, 8 3 " But every man in his own order ; Chrifl the firft 
 fruits, afterward they that are Chrift's at his coming. Then 
 Cometh the end, when he fhall have delivered up the kingdom 
 to God even the Father ; when he fhall have put down all rule^ 
 and all authority, and power. For he muft reign till he hath 
 put ail enemies under his f^et. The laft enemy is death. For 
 he hath put all enemies under his feet. But when he faith 
 ail things are put under him, it is manifeft that he is excepted 
 which did put ail things under him. And when all things 
 fiiali be fubdued unto him, § then lliall the Son alfo himfelf 
 be fubject unto him, that put all things under him, that God 
 
 may 
 iirft and fecond death : confequently the final '* putting them all down 
 underfoot," muflbe (contrary to the natural ftrong import of the phrafe) 
 the faving and exalting them all to favour and happinefs. Their reafon^ 
 for this conftru(5lion we are yet to feek. Surely it cannot be from the ufe and 
 force of the original word, fubje6l ; for it is ufed for all and every kind of 
 regular, orderly, governmental fubjedlion, whether pious or not, by con- 
 ftraint or willingly. It is ufed for the orderly fubjedion of inferiors to 
 fuperiors, in the whole circle of this relative duty, in this world ; as of 
 fubjcds to kings, governors and civil rulers— of wives to hufbands- — of 
 hearers to the minifters of Chrill — children to parents, and fervants to maf- 
 ters ; as may be feen by confuiting the original texts. No one will avow 
 this fubjeftion is always pious. True, they are bound to be obedient in the 
 Lord, with a pious regard to God : but whether thus obedient or not, they 
 are bound to this orderly fubjedlion ; and God has appointed punifhments 
 in this world to the rebellious. The civil magiftrate doth not wear the 
 fword in vain, nor have parents and mailers their authority in vain, where- 
 with to chaftife the difobedient. And beyond doubt the verb is fome- 
 times ufed for a moll unwilling and conllrained fubjedion ; as when the 
 devils are faid to be fubjeft to Chriil and his difciples. The feventy re- 
 turn from their miffion and make report with joy, ** Lord, even the devils 
 are fubjeft to us through thy name." Luke 10. 17. Can any one imagine 
 the devils were then converted into good beings, and this was a pious cor- 
 dial fubjeftion ? If fo, why doth our Lord tell them, v. 20, *' Notwith- 
 ftanding in this rejoice not, that the fpirits are fubjedl unto you, but ra- 
 ther that your names are written in heaven." In the regulation of go- 
 ment, the word fubjeft is put for an authoritative, ordained, appointed 
 ftibjeftion ; and the execution, which is the legal efTedl and refult of fuch 
 fubjedlion, effeded upon fubjeds, is their fubdual and fubjedien, whether 
 
 voluntary 
 § Phil. 2. 9, 10, II. 
 
 E 
 
( ^^ ) 
 
 may be all in all." What can be more evident at firft view, 
 than that " the coming of Chrlil to judgment," " the refur- 
 re6tion/' " the end,'' '' the delivering up the kingdom," 
 " the fubjedtion, fubdual, and putting all the final enemies at 
 his feet,*' '' the Son himfelf being fiibjed," " and God all in 
 ^11," are all coeval, cotem,porary events ; all to take place in 
 one and the fame moft memorable and infinitely important pe- 
 riod ? How evident in thefe v/ords that he hath already by 
 divine ordination, appointm.ent and predi6lion put thefe final 
 enemies under Chrifl's feet ; ^* and that he mull reign till he 
 
 hath 
 voluntary or by conilraint. Thus all criminals are by authorative ap- 
 pointment, put in fubjeflioii to the conftituced judge or judges of every 
 government: and when traitors and enemies are arrained, convifted, con- 
 demned and executed by the authority of inch judges,, thefe criminals are 
 then fubdued, fubjeded to him who fuhjecled them. They are effedually 
 fubjecled and put down under foot to the authority of law and government. 
 And this appears the plain meaning of the text. Chrift is fupreme Lord 
 of all things, and the ordained judge of all the m.oral fubj efts of Jehovah, 
 through all his dominions ; and by a divine ordination and appointment 
 TOW made, all the irreconcilable enemies ojt.this great kingdom are put 
 under him, his decillon and difpofal, to be fubdued, fubje<fred and put un- 
 der his feet-— (of which the world are now notified by the prediflions here 
 referred to, by the declarations of Chrill and his apoftles, and particular- 
 ly in this text) and when, by righteous fenr.ence and execution in the great 
 ^ay, his enemies are all configned to their deferved puniihment, then will 
 they be all fubdued, fubjedled, and put down under his foot. And the in- 
 jlrudlion given in this and the forcited texts is, that the authority, laws, 
 and government of God, will finally be mofl compleatly eilablifhed over 
 all : all mull: bow in a willing fubjedlion to it in their (late of trial, or bow 
 in a fubjedion and fubdual to and under it in a flate of righteous punifh- 
 ment. Nor can they infer their fenfe of fubje<5lion, becaufe ** the Ion him- 
 felf will then be fubjeft unto him that put all things under him." This fub- 
 jedlion will no doubt be in the higheil degree *' voluntary :" but it is not 
 the thing here intended : For in this fenfe he was alwav fubjcct to his fa- 
 ther, always doing the will *' and things that pjeafed him." The apof- 
 t\e points us to a fubjeclion of a different kind, then new, which never 
 before exifted, but would remain to eternity, when God, the adorable 
 trinity, would be " all in all." Neceflity obliges us to underfland this 
 fubjedion to be by way of external regulation, order and arrangement, in 
 Tefpedl to the adminirtration of the great kingdom of Jehovah : and in- 
 ilead of weakening, it greatly flrengthens the fenfe of fubje£lion before no- 
 ted of the enemies. And our conilruflion feems confirmed beyond doubts 
 when it is coniidered that the whole paragraph relates intirely to an ex- 
 ternal regulation and arrangem.ent in the divine adminiftration, and not 
 to any new adls of grace to be given or works to be done, for bringing in 
 fubjeds into the kingdom of God. Ti^e charatlers of friends, that they 
 
 are 
 
( 27 ) 
 
 hath aftually put all enemies under his feet.'* Now that he 
 will in fa6t put thenn down under his feet by righteous kn^ 
 tence and execution in punifliment in the day of judgment, 
 they cannot deny : and it is exprefs in the lait verfe, when they 
 fhall be fubdaed unto him (which will then have been efted- 
 ed) then the Son (delivering up the kingdom, putting off the 
 charader of Saviour and Judge) will be fubjed, and God be 
 all in all, in adminitlration to eternity. Which fhews k a final 
 iettlement of the great moral kingdom of the Moft High, for 
 
 eternity, 
 are Chrifl's by pious fubjeaion in this world, and charaaers of enemies 
 are fixed for judgment. In that day, they that are Chrifl's lliall have a 
 glorious refurreaion to an immortal, everlalHng life ; this is the main fub- 
 jea. Then, (at that grand period) %s Paul, cometh the end— of what ? 
 of this world and the prefent adminiftration of the kingdom of God — it will 
 give place to an entire new regulation and arrangement ; for Chrift ** Ihall 
 deliver up the kingdom to God, even the Father." But mlflake not, it will 
 not be, till he hath compleated his awful work upon his and his people*s 
 enemies : for they are already, by divine ordination and appointment, put 
 in fubjeaion to him ; fome, to be totally deftroyed, and the reft to be put 
 under his feet. All inimical rule, authority and power ihall be put down 
 and deib-oyed, and the lail enemy of his people, which Ihall totally be de- 
 ftroyed, is natural death. The rell, the moral enemies, Ihail be fabdued, 
 fubjeaed and put under his feet, by righteous fentence and execution, in 
 a ftate of deferved puniihment. This our opponants allow will be done 
 in the day of judgment ; and we read of but this one fubdual and putting 
 down all enemies under his feet ; none other is intimated in the text or in 
 the revelations of God. Then, When '' he hath fubdued them unto him," 
 having compleated his work as Judge, and turned the key of the invifible 
 wo'ld, he hath in his hand, upon them : he will deliver it and the kingdom 
 to God the Father — which will be followed with two new aad grand argu- 
 ments—the Sonhimfelf fabjea--and God all in ALL--in adminiftration^ 
 to eternity. Their conitruaion of the word, *^ to internal pious difpofition 
 of the enemies" being plainly againil the v^hole fcope of the paragraph, 
 and the ufe of the word in every other part of it, can by no means be ad- 
 mitted. And this paragraph doth in the moft decifive manner del^ro/ 
 their fcheme, by evincing the impoffibility that their reftoration ihould ever 
 take place after the day of judgment : becaufe the Saviour will then put ofF 
 his charaaer of Saviour and Judge, and give up the kingdom. Tofuppofe, 
 the fecond death is one of the enemies of mankind he is appointed to de- 
 ftroy, and if he doth not do it, before the delivering up of the kingdom, he 
 hath not compleated his work ; appears one of the moft wild imaginations 
 that ever troubled the head of any man. The fecond death is the righteous 
 puniftiment, which God hath prepared and appointed for the enemies of 
 mankind and his kingdom. He hath ordained Chrift as his Judge to con- 
 iign them to it. In this, confifts Chrift' s compieat viaory and eternal 
 
 triumph 
 
( ^s ) 
 
 eternity. And then will be illuftrate the final " reftitution or 
 regulation of all things^ which God hath fpoken by the mouth 
 of all his prophets, fince the world began. Adls 3. 21. J Even 
 from Enoch to St. John. This is moft emphatically the time 
 of the regulation of all things, by an eternal arrangement of all 
 things in the moral kingdom of God, in moft excellent order and 
 iniinite perfe6lion. All the darknefs, diforders, irregularities, 
 perplexities and myfleries which clouded the divine difpenfati- 
 0ns in this world, vanifh before the light which breaks forth in 
 that day : " And juftice and judgment," are feen through the 
 univerfe, ^^ to be the habitation of God's throne ;'■ in fin de- 
 fervedly punifhed— holinefs eternally rewarded— -every m.oral 
 fubjed rewarded or punifhed according to character and work, 
 in everlafting righteoufnefs : This righteoufnefs, fo clear and 
 deeply impreffive, that every mouth is flopped, and every 
 tongue mufl confefs to God, to Chrifl: the judge— '^ the re- 
 proaches of the ungodly forever fiienced— all enemies eternal- 
 ly put dov/n, that they v/ho have troubled can trouble no 
 more"-— all the faithful fervants and children of God, exalted 
 
 to 
 
 triumph over the old ferpent and all his malignant feed. By iniiicUng 
 jhis, all his enemies are eternally put under his feet : not by arbitrary, 
 difpotic power, but by mofl impartial juflice and righteoufnefs, in way of" 
 letribution, in which truth and righteoufnefs, the authority and kingdom 
 of God, will Ihine forth in eternal glory. Wherefore, to fuppofe Chrif^ 
 ivill not inflidl this puniihment, before he puts off the charader of Judge, 
 is in truth to fuppofe he puts off the charader, before he hath done his 
 work : or, to fuppofe him to deftroy it, after it is infiifled, is to fuppofe 
 him to give up his own vidtory and triumph to his enemies, than which 
 what more extravagant ? and the epithets poor and low , given to the 
 common conffruilion, recoils back in full force, upon their own. 
 
 X *^ Whom the heavens muft receive, until the time of the reHitutron 
 of all things, which God hath fpoken by the mouth of all his prophets, 
 iince the world began." By rellitution, here we underffand Regulation, 
 as the original word mull be underflood as applied to the miniftry and work 
 of John the B'aptiff, Mat. 17. 11, 12. and Mark 9. 12, 13. This text, in- 
 tends ChrilVs perfonal appearance and coming ; and the time of it is here 
 ^afcertained ; it will not be, till the final regulation of all things. And it 
 is fully implied, this is the defign of his Coming and the work he will 
 perfeft. AH things fpoken of by the Prophets as preceeding this time, 
 being accomplifbed, he will then make a full and final regulation, not 
 only of fome, but of All things at and in his Coming. Now, we know he 
 will perfonally come a fecond time at the end of the world, in the Great 
 ciay of the refUrredion and final judgment. We have it from our Saviour, 
 
( ^9 ) 
 
 to eternal reft, fecurky, happinefs and glory—Chrift admired 
 and glorified in the innumerable miriads of them who have be- 
 lieved, now fo compleatly redeemed and exalted in his falva- 
 tion--the word of the Lord magnified above all his name — 
 all the divine promifes and threatnings perfedly fulfilled, and 
 the oath of God confirming them, cleared— the charader of 
 God's o-overnment, the charadler and perfe6tions of God and 
 of Chrift, as God-man, Saviour and Judge, illuftrated in the 
 hio-heft poflible glory— the everlafting kingdom of God fet- 
 tle'd and eftablifhed in eternal fecurity, dignity and higheft 
 glory— God all in all— the kingdom, the power, and the 
 p-iory is the Lord's— and glory to God in the highefc is the 
 Irand refult of thewhole. This grand arrangement for eternity, 
 lives us the cleareft poiTible conceptions of an infinitely per- 
 fea government, in final ilTue. And the preparations alrea- 
 dy made and revealed of God, enfure us the perfeft accom- 
 plilhment of the whole. The dodrine of our opponents, is a 
 contradidory derangement of the whole, which Ihews the 
 
 greatnefs of the error. ^ , , • i n r 
 
 To proceed— An infinite diiproportion m the highelt lanc- 
 tlons ; the inducing reward eternal— -the penalty of rebellion 
 temporary, is incompatible with the idea of perfed government. 
 It hath not the wifdom, force and energy upon the heart andcon- 
 fcience of the addrefs by infpiration, I have fet life and death 
 before you. Doth not God himfelf iuftify and vindicate the 
 equality of his ways, (againft the cavalling murmuring Ifrael- 
 ^ ites) 
 
 2C Mat. and other places— from Paul and John and all the apoftles. He 
 will aaaaily then, regulate all things in the great n>oral kjngoom in vva)r 
 of retribution— deciding and fettling the Hates of all, good and bad--by 
 punilhing the wicked and rewarding the righteous. The text aicertams, 
 this is the time of the regulation of all things : - for the heaye^is muft 
 receive and retain him till that time." The heavens now reveal him— and 
 this is the time of this Great reftitution and regulation. And naving lub- 
 dued and regulated all things, as Ihewn in the foregoing note - he vyiU 
 ?rive up the kingdom." This text doth then decifively deftroy tne notion 
 diat there will be any reftitution, after the final judgment. That, being 
 the time pointed out in this text for the regulation of all things, and 
 Chrift having in fad regulated all things : it is felf-evident there can 
 be nothing more to reg ^ ^:c. It is final, and the kingdom given up under 
 a compleat, perfeafettlement for eternity. The texts on which they rely, 
 rei^ored.to their true meaning, are fwift witnelTes againft them, and witnels 
 perdition to their wretched fcheme. 
 
( 30 ) 
 
 ites) by the equality of the motives addrefTed to them, and the 
 righteoufnefs of the rule by which he would proceed in render- 
 ing to them life or death, as they were righteous or wicked ? 
 as in the iSth, and other chapters in Ezekiel. In a word, 
 that the righteous iliould be as the wicked, and vice verfa, the 
 friends and enemies of government fhould fare alike, and be 
 alike happy or miferablc, in a ftate of final retribution, is moft 
 abhorrent and contrary to righteous and good government ; 
 and mxuch more to one infinitely perfect. It is fundamentally 
 fubverfive of natural and revealed religion, and of all good go- 
 vernment of God or man -, by a total deftiuction of the great 
 principles and motives of piety and obedience. It is the very 
 thing reprobated in the patriarch's plea, in a difpenfation of 
 divine retribution in this world, as incom.patible with the cha- 
 ra6ler of the righteous judge of the world. Gen. i8. 25. 
 " That be far from thee to do after this manner, to flay the 
 righteous with the wicked ; and that the righteous fhould be 
 as the wicked, that be far from thee : ihall not the judge of all 
 die earth do right r" In the common courfe of Providence, 
 where charadters are forming for judgment and retribution, it 
 is very confiftent " that one event fhould happen to the righ- 
 teous and wicked ;'" bat in this inilance, God was about to 
 fettle accounts with the inhabitants of Sodom and Ghomor- 
 rha, finally for this world, and execution immediately to fol- 
 low the judgment in way of retribution, according to their cha- 
 radter and works. On this turns the propriety and force of 
 this plea : and on this ground father Abraham urges, '^ that 
 the righteous fhould be as the v/icked,'' is incompatible with 
 the character of the righteous judge of the world, and righteous 
 judgment. The plea is good, the fentiment altogether juil 
 and true. God anfwers the prayer, and confirms it to be fo, 
 m the retribution given.* The guilty inhabitants of Sodom 
 and Ghomorrha are forthwith deftroyed, but righteous Lot 
 and family are faved. And hereby God defignedly gives 
 clear inftrudion, and moft forcible warning to the world, by 
 way of example, •\ that in the final retribution he will afTured- 
 ly make an open, vifible, everlafling diftinction and difi^erence 
 between " the righteous and the wicked/' '' him that ferveth 
 
 himj 
 t Jade 7th. 
 
( 31 ) 
 
 him, and him that ferveth him not/' Who (hall avow it is 
 incredible ? 
 
 God's kingdom is everlafting ; will ftand and endure forever 
 and ever : Surely the motives and fandions, to induce the 
 fubjedts whofe exiftence will be commenfurate to the duration 
 of it, to fubjedion and compliance with the terms of life, mull 
 iikewife be eternal. Temporary rewards, or temporary pu- 
 niihments only, however great, are evidently altogether incon- 
 gruous in nature— unequal in dignity and importance, and in- 
 adequate in energy to fuch a kingdom and vaft defign, Rea- 
 fon dictates they are no more adequate to the fupport of fuch a 
 kingdom, than family difcipline is to the fupport of the great- 
 eft empires of this world. If they be not eternal, where is the 
 energy of his adorable governm.ent to be found ? where his in- 
 finite wifdom and goodnefs to be feen, in adapting and propor- 
 tioning the means to the end ? Sin, beyond doubt, is the great- 
 eft evil in the univerfe, and that alone which intioduceth all 
 the diforder, calamity and mifery that ever was, now is, and 
 ever v/ill be found in it. It is highly rational to believe, that 
 the infinitely wife God and Governor, in condu<5i:ing an infi- 
 nitely good ^nd perfed government, will give his fubjeds 
 clear and decifive inftrudions of the danger, ill defert, and fa- 
 tal confequences of fin, to warn and guard them againft it ; and 
 to fecure their fubjedion and life. And this dictate of reafon 
 is fully confirmed by fad : For this was one of the firft and 
 cleareft inftru6lions given to man in innocency : " In the day 
 thou eateft thereof thou ftialt furely die :" clearly teaching the 
 ill demerit and penalty of tranfgrelTion to be an " eternal ex- 
 clufion from life and bleflednefs. And what inftrudions of 
 the evil of fin can be more clear and decifive than thofe given 
 in revelation ? where the wages of fin arc denounced to be 
 '^ death, " contrafted with eternal life— where the puniihment 
 of it is fet forth in ftrongeft language, in way of threatning, 
 and by defcription, literal and figurative, and by exemplifica- 
 tion, to be eternal. How unreafonable it is then to fay, the 
 dodrine is incredible, when clear and decifive inflrudion and 
 admonition of the evil and fatal confequences of it, is the very- 
 thing which reafon didlates us to look for and exped in a reve- 
 lation from Goc^. 
 
 Sin, 
 
( 32 ) . 
 
 Sin, m the nature and tendency of it, hath an evil arid ma- 
 lignity in it which pafieth all conception. In its nature it is a 
 lubvcrfion of the divine law and governiTsent, a contempt of 
 infinite majefty and authority; robs God of his glory, Chrift 
 of his purchafe, and iminortal fouls of eternal life : and in the 
 finally difobedient, operates an eternal reproach to the frovern- 
 ment of God, which cannot be removed but in their fufFering- 
 a punifhment fully adequate to the evil of it. Can a tempo- 
 rary punifnment be adequate ? Who will avow it ? We are 
 fmful and partial, finite and incompetent judges in a matter fo 
 much above us : we cannot comprehend the immenfity of the 
 Divine Majefty, the infinity of his authority and of the crea- 
 tures obligations, the worth of eternal life in his favour, of re- 
 deeming blood and the great falvation contemned, the dignity 
 of his governmicnt, the imaportance and glory of his everlafting 
 kingdom in all the arrangements, connexions and defigns of it, 
 nor any one principle of a decifive judgm.ent, whereupon we 
 can poiTibly determine, by reafon, that a temporary punifn- 
 ment can be adequate to the evil of fin : But to our beft ap- 
 prehenfions the contrary is apparent. Wherefore, when God, 
 the great Governor and Judge, who has perfeft knowledge of 
 it, denounces the wages of fm is eternal death, it is perfectly 
 credible ; it is fealed with infallibility. I wave the difculTion 
 of the fubjed: of the infinite evil and ill demerit of fm, becaufe 
 it appears needlefs : it hath been maintained, by n\2.ny writers, 
 with arguments which have never been anfwered, and whichy 
 to me, appear unanfwerable. Until fomiCthing is adduced a- 
 gainft it more th^n hath been offered, i v/e miay reft in it as 
 decided. I fhall only fuggeft two things more to evince the 
 credibility of the infinite ill demerit of fin, and the everlafting 
 punifhment of it in the finally difobedient. One is, that a 
 temporary punifhment is inadequate, infufHcient, and cannot 
 
 anfwer 
 I Tt is objected, a finite creature cannot commit an infinite ofience, to 
 render him deierving an eternal punifhment. This is ealily laid : But 
 where is the proof of it ? It is not felf-evident, and we demand the evi- 
 dence of if ; they cannot prove it. The finite capacity of the creature is no 
 proof ; but the infinite inferiority and obligations of the finite creature, is 
 one thing that renders the contempt of infinite Majefty, and difobedience 
 to the infinite authority of our adorable Creator and fupreme Lord, fo infi- 
 Hitely vile and heinous. Is not all fm infinitely ofFenfive to God ? the abo- 
 mination 
 
anAver the purpofc of a finals capital punlihmcnt In tl:e govern- 
 ment of God» ^ It hath been already noted, ^^ that temporary 
 fandtions and motives are altogether incongruous in nature, 
 unequal in dignity and importance) and inadequate in energy, 
 to the nature and fupport of an everlafling kingdom, and to the 
 defign of illuftrating an infinitely perfed government. We 
 add, a temporar)^, finite punifhment only, of the finally difobc- 
 
 dient, 
 minatidn which his foul hateth ? Who can deny it ? If fo, is it not becaufe 
 there is an infinite evil and offence in it } Do not the finally impenitent and 
 difobedientprafticallyftandin thejaftification of their iniquities ? Andniay 
 not the Supreme Judge of the world, juftly bear an eternal teftimony of in- 
 dignation againft fuch offences and hateful characters ? Men> finite as their 
 capacities are, may commit fuch crimes againft the ftate as treafon, robbe- 
 ry, murther, &c. for which they may juftly be forever cut off (by capital 
 execution) from the kingdoms andftates of this world : why then may they 
 not commit fuch crimes againft God and his government,^ for which they 
 may as righceoufly be eternally cut ofr and excluded the kingdom of God 
 and the fociety of the bleifed, in a ftate of puniftiment ? For if the autho- 
 rity of God, the dignity, necefTity and excellence of his government, and 
 the glory and importance of his kingdom, as far exceeds that of the ftates 
 . and kingdoms of this world, as fuch an eternal punifhment exceeds their 
 capital executions, which none can deny ; then fuch a punifhment may be 
 as wife, righteous and neceffary in the divine government, as all Jfllow 
 thofe to be which are executed by men : And the charadler of finite in the 
 objeaion hath no weight ia it. It is alio objedted, the tranfgreffion of a 
 moment, and of this fhort life in this world, cannot def«rve an eternal pu- 
 nifhment. The force of the objeftion lies in the fhortnefs of the time 
 which the criminal hath lived, and in which the crime was committed. 
 But this circumftance is comparatively of no weight in judging of the de- 
 merit of crimes. A young murtherer of twenty years old> muft as certain- 
 ly fuffer death, by the laws of God and man, as one of fixty or eighty 
 yckrs old, although he hath not lived half the time : And one who kills 
 inftantly, as another who is a longer time in perpetrating murther. It is 
 the malignity of crimes in their nature and tendency which doth deter- 
 mine their ill demerit, and not the circumftance of time* A robber com- 
 mits'murther— he doeth it in an inftant, by a blow, the thruft of a fword, or a 
 ball from a piftol through the head or heart : A trefpaffer goes into his neigh- 
 bourns orchard, robs his pear-tree of fix or eight bufhels of excellei^it pears, 
 it takes him fome hours to fhake off, gather up and carry away the pears, 
 and compleat his trefpafs— Can any one doubt which of thefe crimes is 
 greateft and deferves the greater punifhment ? According to the objecli- 
 on, the criminality and ill defert of the trefpafs exceeds that of the mur- 
 ther by fome hundreds of degrees, in proportion to theie^igth of time ia 
 the perpetration of it : whereas by the common fenfe and fuffrage of all 
 men, the murther is far the greater crime and deferves a much feverer 
 puniftiment ; and their judgment is founded in the malignity of it, and in 
 
 p the 
 
( 34 ) 
 
 dient, cannot illuftrate the charafter of God and his perfedl 
 government, in higheft giory . For fuch a punifhment cannot 
 illuftrate his imnfienfeMajefLy, his infinite authority, the infinite 
 dignity and importance of his government, together with his 
 infinite holinefs, juftice and hatred of fin : nor finally, can it 
 fupport and eftablifh the fecurity, peace, dignity, honour and 
 authority of his government, as fully and eiiedlually as though 
 theiK crimes had never been committed ; ** the important end 
 of all final, capital punifliment." This might be iliuftrated fe- 
 veral ways— one inftance is fufficient to evince it. If fm de- 
 ferves only a temporary puniifhment, and no more juftly can, 
 or ever v/ill be infliftcd, then it feems the everlafting kingdom 
 of the Moft High, can never be fettled and eftabliflied in a ftate 
 of eternal tranquility, fecurity and peace, in infinite dignity 
 and glory, by any puhifhment that can be infli6ted on the ene- 
 mies 
 the nature and tendency of it. The circumflance of time in the commif- 
 fion of tranrgreifion having but little weight with them. This well ground- 
 ed judgment of men is weighty, but we might appeal to an inhnitely 
 greater authority to fettle this point. No one fuppofes our firft parents 
 had lived long, or were long: in the commiiTion of the great tranfgreffion ; 
 '* in eating the forbidden fruit :'* and yet for this one tranigrefiibn, 
 fo circumftanced in reiped to. time, fin and mifery hath entered the 
 world, a curfe is denounced upon the earth, and death intaiied upon our 
 firft parents and their numerous pofterity in all ages to the end of the 
 world. A convincing evidence as fad, that we can make no judgment of 
 the malignity of fm and puniihment which a righteous God will inflid 
 upon the finally difobedieiit, ** from this circumflance of time," and the 
 objedion hath no folid weight in it, however it may ferve to amufe, cor- 
 rupt, and delude fuperficial minds. If fin hath not fuch infinite evil and 
 ill demerit in it, as to incur an eternal forfeiture of the favour of God and 
 blefiings of his kingdom, where is the necelfity of the great propitiation and 
 eternal redemption of Chrift ? And if it doth incur fuch a forfeiture, the 
 wicked may righteoully be forever excluded the kingdom ot God : and is 
 not fuch a puniihment eternal ? To purfue the tenet we oppofe with one 
 confequence more. If fin deferves but a temporary punifiiment, then, it 
 feems, when this puniihment is endured, law and julHce are fatisficd, the 
 prifon doors mull be opened, the everlafting chains knocked off, the prifo- 
 ner fet at liberty under the proteaion of divine government. Whether they 
 bow to the authoritv of it Or not, upon this principle, they cannot be any 
 longer holden ; they muft be fet at liberty (altho' they have all their ma- 
 lignity and implacability about them) to roam in the dominions of God, 
 'neither blefTed nor curfed, belonging neither to heaven or hell, or any known 
 place in the univerfe. Is thispoffible ? what more contrary to reafon, and 
 the whole tenor of the revelation of God ? the abfiirdity of it, muft be ma- 
 nifeft to all men. In what ever way we trace this tenet, tte confequential 
 abfurdities of it m^wt u^and ftare us in the face* 
 
mics of it. For no temporary punilhinent, however extreme 
 and of long continuance, can change the hearts and nature of 
 the wicked, into good fubjeds ; and after the devil and his an- 
 gels and the finally impenitent from this world, have endured 
 their temporary punifhment, and all that (upon this principle) 
 can be inflided, they may remain the inveterate enemies and 
 difturbers of it, throughout their immortal exiilence. The end 
 of final capital punifhment is totally defeated : And is it poffi- 
 bk, that fuch necefTity fhould arife from the nature of things, or 
 the conftitution of the divine government, that the Moft High 
 muft (in an ungovernmental manner, againft the plain language 
 of his revealed conflitution) either convert his implacable ene- 
 ^mies into good beings, or annihilate them, or never fettle his great 
 kingdom in eternal peace, fecurity, dignity and glory ? This 
 whole refult and conclufion, is fo abhorrent and repugnant tp 
 the fupreme, fovereign, uncontroulable and infinitely perfect 
 dominion of God, didated to us by reafon and the revelation 
 of God, as (hews the principle that inferrs it, to be abfurd and 
 impofTible to be true. Whereas that punifhment which is re- 
 quifite in the nature of things to anfwer not only thofe ends 
 forementioned, but all the wife ends of the divine go- 
 vernment and to the final eflablifhment of it in eternal fe- 
 curity, peace, dignity and glory, mufl be wife, holy, juft 
 and good ; and the execution of it, upon the implacable 
 enemies of it, mufl be highly necefTary and important. A 
 temporary punifhment we have feen, is wholly inadequate and 
 infufficient—that alone which is eternal, can and will do it ; and 
 therefore is credible. Which leads to the other particular to 
 evince the credibility of this dodrine, viz, God hath defign- 
 edly taught us " the infinite ill demerit of fin in the everlalling 
 punifhment, which he hath denounced againfl the difobedient. 
 Capital flatutes and fandions (in the reafon & nature of things) 
 ought to be clear and determinate, both in refped to thofe who 
 are made liable to the penalty— and in the proportioning the 
 penalty to the demerit of crimes. In this is difplayed the wif- 
 dom, rightepufnefs and goodnefs of government. Thofe from 
 heaven areperfe6t and without ambiguity : thefe ftatutes, fan- 
 dions and threatnings are defigned to teach men the evil, ma- 
 lignity and ill defcrt of the crime? i as well as the certainty of 
 
 the 
 
( 36 ) 
 
 the puniftimcnt annexed, upon tranfgrefTion and convictiono 
 They do not fpeak in fuch ambiguous language, they Ihall 
 endure fuch punifhmcnt whether right or wrong, whether pro- 
 portioned to or beyond the demerit of the crimes, which would 
 be to eftabiifh iniquity by law. But in the declaration of the 
 punifhment, we have defignedly fet forth the ill demerit of the 
 crimes which fubjed to it, to warn and guard againft the com- 
 mifiion of them. And when executed, it is, among other ends 
 of government, that others feeing the great wickednefs and 
 great punifhment of them " may hear and fear and do no more 
 fo wickedly." Men may err in affixing punifhment to crimes, 
 but the Judge of all the earth cannot. Wherefore when he 
 denounceth, the wages of fin is eternal death, and that he will 
 punifh the difobedient with everlafling dellrudion— he doth 
 defignedly teach us, that in his unerring judgment, fuch is the 
 evil, malignity and ill demerit of fin, that it doth as righteouOy 
 deferve eternal death— as wages is due to the labourer j and that 
 he to whom vengeance belongeth, will furely repay it to the 
 finally difobedient. And thefe truths in connection, he teach- 
 cth us in a way mod fuitable to his immenfc wifdom., majelly 
 and authority, and to the wife and great ends of his govern- 
 ment. When, a6i:ing in character, as fupreme law-giver and 
 ludge of the v/orld, he denounceth this tremendous punifhment 
 as the iufl wages of fin, to the workers of iniquity. And thefe 
 inftrudlions and admonitions coming fi'om fuch infallible, 
 ■infinite authority, are defigned to convey the conviction and 
 belief both of this ill demerit and punifhment of fin, with deep 
 fenfibility and energy to the hearts and confciences of men ; 
 to reflrain from wickednefs and awaken them to repentance 
 and life. Surely, thefe inftru6lions fo given, are moft highly 
 credible, upon the ground of fuch authority only, if the feem- 
 ing obiections to our feeble reafon and underllanding were a 
 thoufand times flronger, than they, are made to appear. For 
 , no truth is more felf-evident, than *' that the declarations of the 
 God of truth, muft be true," In the reafon of the thing, this 
 mufh conclude us, it fuperfcdes and precludes all cavils and 
 objedlions. To judge a priori, or any other ways, and Hand 
 upon our own reafon againft the authority of the univerfe— to 
 fay it is incredible, exceeds all belief— what is it ? but to op- 
 " " pofe 
 
( 37 ) 
 pofe our underftanding, reafon and erroneous judgment, to the 
 lupreme wifdom, unerring, infallible judgment of God, deci- 
 livcly given upon the fame m.atter, in his authorative declara- 
 tions. And what purpofe can it ferve ? but to prevent the 
 efficacy and defeat the wife, great and falutary defigns, for 
 which they are given to men in this world. Is this rational, 
 refpedtful, dutiful ? will it ftand before the bar of reafon or the 
 tribunal of God ? is not this, to make ourfelves judges of the 
 law, rather than the obediential receivers and improvers of it, 
 as is defigned ? The fum of the whole is, there doth not appear 
 a circumilance of incredibility attending the great chriftian 
 do6trine of everlafVing rewards and punifhments, when viewed 
 and confidered in its true connexion. And I am full in the 
 fentiment, that divine revelation is far eafier and more ftrongly 
 to be defended with this dodtrine, than without it. The fub- 
 lime end of creation and moral government as taught us, by 
 revelation— the rational and immortal nature wherewith we are 
 endowed— the nature of things in a variety of views— the cha- 
 racter and perfecflions of God and of his government, infinitely 
 wife, holy, juft, good and perfeft— the property of his kingdom 
 as everlafting— the ill-demerit of fin— the necelTity and impor- 
 tance of fuch a punifhment to his enemies, to illuftrate the 
 charader of God, of Chrift, and of the divine government, 
 and the do6lrine of redemption in higheft glory— and to eftab- 
 liHi the authority and fettle the everlafting kingdom of God, 
 in eternal fecurity and peace, in higheft dignity, perfedion and 
 glory, accompanied with the higheft poflible fecurity and 
 happinefs to all his holy, faithful fubjeds— and the cleareft 
 exhibition of the kingdom, power, and glory as ^thc Lord's. 
 Thefe in connection do judicate the do6lrine highly credible, 
 worthy of all acceptation and our firmeft belief. Whereas, a 
 revelation from God containing matters of fuch infinite mo- 
 ment and eternal importance to the kingdom of God and his 
 fubjeds, as tl^ chriftian revelation doeth ^ if the credit, laws 
 and authority of it were unfupported ; and the terms of life 
 addreffed to us in it, were uninforced, with the higheft fanftions 
 in nature, in the univerfe— eternal life and eternal death, it would 
 be very incredible. The fandtions being unfuitable to his im- 
 menfe wifdom^ majefty and authority j to the dignity of his go- 
 vernment 
 
( 3.8 ) 
 
 vcrnment and importance of his everlafting kingdom—and as 
 means, inadequate to the all-important defign of fuch a reve- 
 lation. Wherefore, never a dodrine came from the eternal 
 fountain of light and truth, more credible or important to us, 
 than that we have from the higheft authority in heaven and 
 earth— the Saviour himfelf— he that believeth Ihall be favcd,— 
 hut he who believeth not fhall be damned/' The chriilian, 
 it feems, needeth not to have any uneafy apprehenfions ; from 
 all the arguments and infinuations of Deift, focinians and uni- 
 verfalifts which can be brought outof the dark cell of fcepticifm 
 and infidelity, againft the credibility, of the chriftian dodrine^ 
 of the everlafting deftrudlion of the finally difobedient.'* 
 
 PART II. 
 
 Wherein the everlafting Punifhment of the Ungodly, is il- 
 luftated and evinced to be a Scripture DoSrine. 
 
 Revelations 20th. loth. And the devil that deceived theniy was 
 caft into the lake of fire and hrimftone^ where the heaft and 
 falje frophet are \ and Jh all be tormented day and night for ^ 
 ever and ever, 
 
 THESE words point us to the final deftru6lion of the de- 
 vil's kingdom ; when he himfelf and his wicked adher- 
 ents fhall be configned to an eternal puniftiment. They fhew 
 us the dreadful end of the beaft and the falfe prophet — the two 
 greateftj, longeft and moft fuccefsful apoftacies and corruptions 
 of this world, inimical to the caufe of Chrift and in fupport of 
 that kingdom as defcribed in this prophecy. The devil that 
 deceived them, and the beaft and falfe prophet, (all the delu- 
 ded wicked under thefe difcriptions) are here reprefented, as 
 "in the lake of fire and brimftone, and to be tormented day 
 and night forever and ever." Surely the triumph of the wick- 
 ed is ftiort, for here is the tremendous deftrudion of the moft 
 profperous, powerful and triumphantly wicked onearrh. And 
 the fame punifhment is referyed for all the finally wicked of 
 this world, who are exprefsly configned to it in the laft verfc pf 
 
 the ^ 
 
( 39 ) 
 
 the context : " And whofocver was riot found written in the 
 book of life, was caft into the lake of fire.'* So that it is a moft 
 alarnning, interefting fubjedt to all, and efpecially to thofe who 
 are in their fins. 
 
 There are two particulars of this future punifhment clearly 
 held forth in the text, which lead dire6lly to our main fubjedb, 
 Viz.— " it will be continual and endlefs"—" it is the fanne 
 punilhment prepared for the devil and his angels, and to be en- 
 dured by the wicked throughout the fame duration with theirs, 
 which we know to be eternal." A punifhment not only ex- 
 treme in degree, and as hopelefs of reftitution and deliverance 
 ^s the being caft into a lake of fire and brimftorie, but alfo un- 
 ceafing, perpetual and eternal. For what words can exprefs it 
 jflronger than the text ; " and fliall be tormented day and night 
 forever and ever.** Thefe are among the higheft and fti'ongeft 
 expreflions of eternity to be found in the book of God. And 
 it is to be noted, that the phrafe " forever and ever," is never 
 once applied to deftrudion but to denote it to be perpetual— 
 as exclufive of all idea and hope of reftoration. So it is appli- 
 ed by the prophet to denote a perpetual deftruftion. Ifai. 34. 
 io. ^^ It fhall not be quenched night nor day, the fmoke there- 
 of fhall go up forever : from generation to generation it fhall 
 lie wafte -, none fhall pafs through it forever and ever." And 
 fo it is applied to the deflrudion of the enemies of the chriftian 
 church. Rev. 19.3. "And her fmoke rofe up forever and ever.** 
 And that perfonal fufferings are defigned, feems evident from 
 the parallel difcription, chap. 14. 11. "and the fmoke of 
 " their torment** afcendeth forever and ever.*' Wherefore, 
 to thofe who fufFer the future punifhment, there will be no an- 
 nihilation and cefTation of exiflence— no deliverence— no cef- 
 fation nor end to their torment and mifery. This muft be the 
 meaning the dodlririe defignedly taught by the fpirit of truth 
 in our text, when, in a literal difcription of it, he afTures us 
 " they fhall be tormented day and night forever and ever." 
 
 But in dired oppofition to it, the Univerfalifts m^aintain ; 
 fome, that there will be lio future punifhment to the wicked j 
 others, that there will be an end and a reftitution of all the 
 wicked to the heavenly happinefs, in fome future period ; after 
 long and dreadful fufFcrings in hell. 
 
 What 
 
What I defign is (in fubverilon of their horrid error) to con- 
 firm the doctrine in the text, and make evident " that the fu- 
 ture punifhment of the wicked will moil certainly behopelefs 
 of efcape or reflitution— perpetual and eternal /'by fhewing 
 
 ill. The tenor of all the threatnings and all difcriptions 
 of the future punifhment of the wicked, ftrongly import it 
 hopelefs of reflitution, unlimited and endlefs as their exiftence. 
 
 2dly. It is confirmed by a variety of moil pointed declara- 
 tions, fitted and defigned of God, to cut off all prefumption 
 and hope of efcape or reflitution to the wicked that die in 
 theii^fins. 
 
 3dly. It is further confirmed by the conflitutlon of nature, 
 which conne6ls fin and mifery together, and will make the fi- 
 nally wicked neceffarily miierable, as long as they have exifl- 
 cnce, unlefs this conftitution be annulled or fuperfeded by the 
 grace of God, the author of it -, which^ by many declarations, 
 he affures us fhall never be. 
 
 4thly. It is abundantly confirmed by and throughout the 
 whole conflitution of the gofpel. 
 
 5thly. The doftrine of the future punifhment we maintain, 
 in oppofition to theirs, was fully believed by the Jewifh and 
 Chrillian church, and by their infpired teachers. 
 
 Laflly, The dodlrine of the iail, the eternal judgment, fet 
 forth in the word of God, and particularly by our Saviour and 
 his apoflles, is decifive of this controverfy : " That the fen- 
 tence and punifhment of the wicked will be eternal." 
 
 In the firfl place — When we attend to the manner in which 
 this docline is revealed, we fee " the tenor of all the threat- 
 nings and all defcriptions of the future punifhment of the wick- 
 ed ftrongly import it hopelefs of reftitution, unlimited and end- 
 lefs as their exiftence." 
 
 The firft threatning in the book of God, denouncing the 
 punifhment of fin in thefe words, " in the day that thou eatv-ft 
 thereof thou fhalt furely die,"* imports an eternal exclufion 
 from life and bleffednefs in mifer)^ as lafting as their cxiftcnce. 
 Death being dire6lly oppofed to life and happinefs, this muft 
 be the imported punifliment upon every conftrudion of ir» 
 This punifhment is furdy the juft wages of fin, and certainly 
 to be executed upon the difobedient in a ftate of retribution, 
 
 or 
 
 * G^n. 2. i7. Heb. dying thou fhaltdi*. 
 
( 41 ) 
 
 or it v/onld not have been threatned by a God of truth andjujp 
 tice. This is the awful fandion to fupport the law, authority" 
 and government of God, over all the moral world, and in eve- 
 ry conilitution of his government. We rationally conclude 
 it of the conftitution of angels, becaufe this is the punifhment 
 to which the apoftate angels are configned in aftate of retri- 
 bution. We fee it v/as the awful fan6tion of the conftitution 
 of man in innocency ; and we fhall foon fee it to be the fanc- 
 tion of the divine government to mankind under a dilpenfati- 
 ©n of mercy. If this punifhment is thejuft demerit of iin, 
 and a wife and neceflary fandlion of the m.oral government of 
 God, it is a difhonourable ref!ed:ion on the wifdom, holinefs, 
 truth and juftice of God to fuppofe a lefs punifhment will ever 
 be denounced or executed upon the wicked in a ftate of retri- 
 bution. And if this fan61:ron was wife and necefTary to man- 
 kind in a flat^ of rectitude, furely, it cannot be lefs wife and 
 necefTary to them in a ^^tc of degeneracy and corruption : but 
 *^ as the law v/as made for the lawlefs, and added becaufe of 
 tranfgreffions," fo we rationally conclude, that this puniiliment 
 to the wicked in a fiate of retribution, will be held up to a pe- 
 rifhing world in clear, full, decifive language, of the fam^ aw- 
 ful import with the firft threatning ; " hopelefs of eternal life 
 and bleiTednefs, and their mifery as lafting as their exiflence.'* 
 And the revelations of God do abundantly confirm this di6late 
 of reafon -, alTuring us this eternal death as contraftedv/ith eter- 
 nal life, is " thevN^ages of fin," * asjuftly the demerit of fm, as 
 the wages due to a labourer, and furely " to be repayed" in a 
 ftate of retribution, f -It is to be noted, this future punifh- 
 ment is conftantly reprefented as " without limitation or end.** 
 It is faid of the wicked, " they fhall be accurfed and feparated 
 to evir* J or mifery-—*^ are appointed to wrath"-— " fhall be 
 turned into helL" |j Repeatedly, " that they fhall be cafl out 
 into outer darknefs, where is weeping, wailing and gnafliing of 
 teeth"— fhall be " cafl into the lake of fire which is thefecond 
 death" — configned to this ftate of punifhment without any li- 
 mitation or end put to it. And it is to be further obferved, 
 that this punifhment is comnnonly r^epr-efented in terms diredly 
 oppofite and exclufive-of life and blefTednefs; as death, the 
 
 G fecond 
 
 » Rom. 6, ult, t Deut, 7, 10. 4 D«ut» 29. zo,2i. \\ Pfel. 9, 17*- 
 
. ( 41.) 
 
 fecond death, deftruction, perdition, damnation, Ssc, The 
 deftru6tion and death -of the wicked is diredly oppofed to 
 their life and blefTednefs-— the perdition, utter ruin of the un- 
 godly is hopelefs of a refloration or reflitutioxT to life and hap- 
 pinefs— the damnation of hell is dire6tly and fully contrafbed 
 v/ith the gofpel falvation and enjoyment of eternal life— and 
 this punifhment, in every form of reprefentation, announced by 
 the fpirit of truth without any limitation, period or end. If 
 there be any period to it, if any limitation or termination of it, 
 let them v/ho affume it for truth fhev/ it ; it belongs to them 
 who aiTert it to fliew it. It is impoiTiblc— they give up the 
 eaufe, by telling us " their pain will be unutterable and for a 
 long duration— (God only knows how long/') * This is a 
 plain, full conceflion^ that God, who only can bound it, has 
 declared no limitation, puts no period to it. How prefump- 
 tuous then, for man to fay there will be an end to it ? For what 
 is the plain import of a puniihment without limitation, in the 
 conftfu6tion of reafon and common fenfe ? If a criminal among 
 men is fentenced to imprifonment for one or {ix monthsj for 
 three cr feven years, he and w^e know the period : or if it be 
 during pleafure, there is a hope of relief, and means for it may- 
 be ufed : but if the confignment be unlimited, without day, it 
 is decifively for life or during his exiftence in this world, in the 
 common acceptation of all mankind. By this rule then, as the 
 future punifhment of the wicked is conftantly and uniformly 
 (in every form and defcription of it) reprefented to us without 
 limitation, period or end, it ftrongly and decifively imports it 
 to be as durable and lading as their exiftence and immortality. 
 And this conftrudlion is confirmed " by the key of doctrine St* 
 Paul gives us, for a fure and decifive interpretation of the things 
 of the future and invifible world." It is in thofe words i Cor. 
 4. 18. '' For the things which arefeen are temporal, (are tem- 
 porary and will have an end) but the things which are not ken 
 (in the future world of v/hich he is fpeaking) are eternal ," 
 without a fingle exception, and v/ill have no end. Paul was 
 bred a Pharifee, early imbibed the do6lrine of the Pharifees 
 and of the Jewiih church, who (except the Sadducees who 
 were a fort of infidels) uniformly believed the dodtrine of the 
 
 exiftence 
 * See Salvjjtion for all men, p. 24, 
 
( 43 ) .. 
 
 exiftence of angels and devils— of the fplrits of mankind both 
 good and bad in a future ftate— -and that they were all immor^ 
 tal, their exillence without end. They believed God to be 
 the rewarder of them who diligently feek him, and the aven- 
 ger of the wicked : and in connexion herewith, they believed 
 the future invifible world to be a ftate of rewards and punifh- 
 ments— they believed a heaven and hell— that the rewards of 
 the righteous in heaven would be eternal, and thepunifhment of 
 the wicked in hell would likewife be eternal. And this was 
 the reafon why the Pharifees with all their carping difpofition, 
 never once objeded to the dodtrine of our Saviour, when he fo 
 clearly, plainly and repeatedly taught the dodrine of the ever- 
 lafting punilhment of the wicked, and in a manner fufficient- 
 ly galling to them. They could not do it, becaufe it was 
 their own profefied faith, and that of the Jewifh church. Nor 
 doth Paul, when converted to the faith of Chrill, alter a fin- 
 gle article in this creed ; for in thefe great dodrines of Godli- 
 nefs-, the faith of the Jewifh and Chriftian church is one. Paul, 
 achriftianand an infpired apoftle, teaches the church and world, 
 "that the things of the future and invifible world, are ail 
 (without diflindion or a fingle exception) eternal.*' Then 
 heaven and hell are fo— then the character, ft ate and blelTed- 
 nefs of the righteous in that world is fixed and eternal — 
 and likewife the charader, ftate and punifhment of the wick- 
 ed in that v/orid is fixed and eternal. And this key of infpi- 
 ration ought to be decifive with chrifllans of all generations. 
 Efpecially, as there is not a fingle inftance in all revelation of 
 a period put to any of the things of the invifible ftate, which 
 the apoftle announces to the world, are all " eternal." How 
 unfcriptural and abfurd their notion of a next ftate, as tempo- 
 rary, when it is diredtly excluded and confuted by thh rule of 
 infpiration. Is this punifhment commonly reprefented ia 
 terms, which of their own force imply an eternal exciufion from 
 life and blefTednefs in mifery, as lafting as their exiftence ? and 
 always fet forth vnthout limitation or eiid ? doth reafon teach 
 us that fuch a reprefentation of it, imports it to be as durable 
 ^nd lafting as their exiftence ? and is it aicertained by the rule, 
 of infpiration before us, that it will be eternal ? this ought to 
 include our belief qi it^ as the truth of God, 
 
 Gz . ^ We 
 
(. 44 ) 
 
 We add, this conflmdiion feems fuither confirmed, by 
 the do6brme of reftitution as taught us by infpiration. For 
 where reflitution from threatned deftnj6l!on is defigned, 
 the hope of it is ufually fet forth and accompanies^ or is 
 annexed to the reprefentation of the judgment and defoia- 
 tion : and is taught with clearnefs according to its im- 
 portance, by the fpirit of infpiration. There is a perfedion 
 in all God*s works : a wifdom and perfeftion in the manner as 
 well as matter of divine revelation. We therefore rationally 
 €xpe6^, a fimilariry in the reprefentation of the fame kind of 
 fubjeds. " Where deftru6tion is denounced but reilituticn is 
 deligned, wc find the hope of it, ufually accompanies it." And 
 the wifdom and importance of this m.ode of inftrudion, is ob- 
 vious : '^ that the Lord may be enquired of, to do it for them,'*' 
 &c. Thus, deftrudion is denounced againft Moab, but with 
 a hope God would not make an end. And the defcription of 
 the judgment clofes, — '' yet will I bring again the captivity 
 of Moab in the latter days,faith theLord,'* Jer . 48 . 47 . When 
 deftrudlion is denounced but reftitution is deiigned, frequently 
 the precife period of the deftrudion and of the commicncement 
 of the reftitution is fixed : and fometimes the inftrument, means 
 and circum.ftances of it, are defcribed. Seventy years, Tyre 
 fhall be defolate and forgotten : and at the end of feventy 
 years her vifitation and reftitution is announced by the prophet, 
 Ifa. 23. 15, 16, 17, 18. Every one knows, the period of the 
 jewilh deftrudion and captivity in Babylon was fixed, at feven- 
 ty years : with repeated declarations, God would not m.ake a 
 full end, would corred them in meafure j and accomipanied 
 with many and ftrong affurances of their reftitution : the in- 
 ftrument and means of it defcribed by the hand and procla- 
 mation of Cyrus. 
 
 In the judgment and defolation denounced upon Egypt, 
 the period of it is fixed at forty years. The circumftances of 
 its reftitution are defcribed, with its diftinguifning charader (a 
 bafe, low, the bafefc of all kingdoms) fixed for ages. Ezek. 
 129. 13, 14, 15, 16. The predidion of the deftru&on of this 
 once great kingdom, and reftitution of this low, bafe kingdom, 
 was of importance to " remind and ihame Ifrael for their folly 
 and wickednefs in withdrawing their truR; from God, and pla- 
 
 cing 
 
cing it upon this broken reed :" and likewife to be a clear; 
 ftrong atteftation and confirmation of the do6lrine of infpirati- 
 on to paft, prefent and future ages, as long as it iliall have ex- 
 illence. But this and the other reftitutions which have been 
 mentioned, ate comparitively of no moment to the great refH^ 
 tution of all the damned in hell they tell of: thereforCj if this 
 laft be a do6lrine of infpiration, we rationally expe6t at leaft 
 as clear, particular, decifive and circumftantial a defcription of 
 it. Surely the high importance of it befpeaks it. Can we find 
 it ^ In the forfeited inilances, the people concerned and 
 others, have not to go " to prophetic, figurative defcriptions 
 and univerfal terms belonging entirely to other fubjeds, and 
 not to the doftrine of their deitrudion, to find their hope of re- 
 ftitution : No, they and we find their hope of reili tution at 
 hand, as accompanying the defcription of their punifhment, or 
 annexed to it. Here then, by the rule and method of inspi- 
 ration, we exped to find their dodirine of future reflitution, if 
 any where. Do any of the infpired writers fet a period to the 
 future punifhment ? Do they annex a hope of reflitution to 
 any one of their defcriptions of it ? Do they tell us the author,, 
 t-he means, or a fingle fyllable of a circumftance about it ? no, 
 there is a perfect filence reigns through the fcripture as to this 
 do6i:rine : and all the defcriptions of that punifhment are deci- 
 fively without limitation, period or end. Their dodrine of 
 reflitution, is then an unfcriptural, groundlefs, hopelefs dclufi- 
 on. The infpired writers put no period to the future punifh- 
 ment : they annex no hope of rcftitution to them wto pcriih 
 in it. We infer, they had no commiflion from heaven to do 
 it, or certainly they would have done it. The conclufion is, 
 no perfon on earth ever had or now hath commifTion from God 
 to teach fuch a doctrine : they prophecy the deceit of their 
 ov/n hearts, or the iniligation of the wicked one. To proceed, 
 v/e find the true dodrine of refcitution taught with great ciear- 
 nefs and oft repetitions according to the importance of it. Thus 
 the refcitution of the Jews from their captivity in Babylon, is 
 taught with great clearnefs and oft repetitions, by the prophets 
 Ifaiah, Jeremiah and Ezekiel.. Almofl whole chapters are ta- 
 ken up by the prophet Jeremiah in the mofl flrong, literal and 
 figurative defcriptions andaffurancesofiti as 24th and others* 
 
 And ' 
 
. ( 46 ) 
 
 And that great reftoration to take place before the end of the 
 world, in the final, general call of the Jews and Gentile nati-w 
 ons into the kingdom of God, is a grand fubje6l of revelation, 
 taught by Mofes and the prophets, our Saviour and his apof- 
 ties : . it is very often repeated by the prophets, taught by our 
 Saviour in hi^ parables : and it is obfervable he gives to the 
 Jews their hope of the refloration of their nation and the time 
 of it, in his denunciation of their deftrudion and that of Jeru- 
 falem. Luke 21. 24. As Paul doth likewife in the nth to 
 the Rom. 25, making the call of the Jews and Gentiles coe- 
 val, cotemporary events. 
 
 Moreover, when thefe moil: illufjirious works of divine grace 
 Ihall be wrought in our world, illuflrating the grace of God 
 and the honour of the Saviour in great glory, and in which the 
 happinefs of millions and millions and all the nations of the 
 earth are concerned, in the ingathering of the fullnefs of Jews 
 and of Gentiles in the millenium ilate ; we find this reftitution 
 defcribed and exhibited according to the importance of it, in 
 the moillively, bold, ftrong, literal and figurative defcriptions 
 humane language is capable of-—" by the binding of fatan'* 
 — " the reigning of Chrift a thoufand years" — " by a new hea- 
 vens and a new earth" &c. &c. and heaven and earth called 
 to rejoice in it. It is a divine reality, and will be accompanied 
 with very great rejoicings in heaven and earth. 
 
 Now, if the do6lrine of the reilitution of all the damned In 
 hell, v/as a divine reality, and a dodrine of fuch glory as is pre- 
 tended, \^ the very glory of the gofpel ;" we rationally con- 
 clude we fhould have had it as clearly ftated, as oft repeated, 
 and fet forth with equal folemnity, pomp and energy of lan- 
 guage ; that heaven, earth and hell would ring with the tidings : 
 and heil indeed would be no more hell, that place of weeping, 
 wailing and torment it is conftantly reprefented to be, but a 
 place of the greatelt mercy and joy. Do we find it fo ? Not 
 a fingle fyllable of any deliverance out of it, and nothing of a 
 defcription anfwerable to the great importance of it, if there 
 was any truth in it. Contrary wife, hell is conilantly repre- 
 fented as a place or ftate of wrath without mercy— of torment 
 without joy— and where the configned to it, " fhall be tor- 
 mented day and night forever and ever." And can there be a 
 
 more 
 
( 47 ) . \ 
 
 tnore mahlfeft, barefaced delufion than their do6lrine is ? One 
 inftance more upon the dodlrine of reftitution. Natural death is 
 a great deftrudtion— it is univerfal to mankind j but reftituti- 
 on is defigned* It is included in the firft promife after the 
 apoftacy, before the fentence was pafTed. And the dodrine of 
 the refurredtion runs through the revelations of God. We 
 know the period of death's reign and of the commencement of 
 the refurredion is fixed * When the laft trumpet Ihall found, 
 the great day of the relurredlion Ihall commence. We know 
 the moil important circumftances of the refurreftion, both of 
 the juft and unjuft. The bodies of the righteous fhall arife 
 fpiritual, powerful, glorious, immortal in an everlafting life : 
 but the wicked Ihall arife to everlafting fhame, contempt and 
 damnation* Thefe are inftances and illuftrations of the true 
 fcripture dodrine of reftitution. Is their' s like it ? In no in- 
 ftance> in no one important circumftanCe. It is no more like 
 it than the delufions of fatan commonly are to the truths of 
 Godi If therefore we make the fcripture dodlrine of reftituti- 
 on our rule in judging upon the fubjed, (and we have none 
 other, their doctrine being oppofite to the method in which the 
 true do6lrine is conftantly revealed, there being no hope of 
 fuch reftitution accompanying or annexed to any one defcripti- 
 on of the future punifhment, and not a fingle defcription of it, 
 much lefs with a clearnefs, repetition, folemnity and energy an- 
 fwerable to its importance) we muft judge it an incredible and 
 moft pernicious delufion. And we ftiall fee it every way ex- 
 cluded, confuted, and reprobated in fcripture before we have 
 done with the fubjedt. 
 
 Wherefore, in as much as the future punilliment is common- 
 ly reprefented in terms oppofite and exclufive of life and blef- 
 fednefs, and in every defcription of it without limitation or end, 
 by the conftrudlion of reafon — the exprefs rule of the apoftle, 
 and the fcripture dodlrine of reftitution itfelf j it is ftrongly 
 imported, to be without end, without hope and eternal. 
 
 It is to be remembered, that this punifliment is not only thus 
 ftrongly imported, in every defcription, but it is alfo purpofe- 
 iy, exprefsly, repeatedly, literally taught and aflerted to be 
 eternal ; in terms, words and phrafes emphatically exprelTive of 
 eternity. Thus we are taught, that the wicked " Ihall be de- 
 
 ftroyed 
 
(.48 ) 
 ftroyed forever :*' * fliall arife to fhame an<d e verl aft ing con- 
 tempt.*' j- And it is afferted, " that they Hiall go away into 
 €verlafting punifhment :'* J and ^^ fiiail be punifhed with an 
 everkfling deftrii61:ion." |I And in our -text, ^^ that they ihail 
 be tormented day and night forever and ever.** In thefe and 
 ,parailel texts we are defignedly taught the duration of their pu- 
 nishment in a literal defeription of it. It is " forever," *^ ever- 
 lafling," ^' and forever and ever ;'* and this laft phrafe " fore- 
 ver and ever" is emphatically ^xprefiive of eternky as appli- 
 ed to God, to denote and defcrtbe the eternity of his exiilence, 
 of his attributes, of his throne and kingdom, &c. and as de- 
 fcriptive of his faints everlafting happinefs i and no lefs em.- 
 phatieai as defcripttve of the endlefs punifnment of the wick^ 
 €d : it being never applied to deftruftion but to denote it per- 
 petual, as exclufive of all idea and hope of deliverance or reite- 
 ration, as before noted. Can there be a more certain rule to 
 fix the meaning of a phrafe, tlian the perpetual, unvaried ufe 
 of it throughout infpiration ? If this will not do it, it feems 
 impofTible to be d(r>ne. And it is obfervable, that the very 
 &Tie words and phrafeology is ufed to exprefs the perpetual, 
 unceafing and eternal duration of the glory and happinefs of 
 the righteous and of the punifhment of the wicked : as in the 
 fentence of the laft judgment, and the phrafeology in the text 
 *''day and night forever and ever." § This is the higheft, 
 fti-ongeft, and moft emphatic, literal defeription given us of 
 the eternity of the one, and the other, and of both alike. And 
 can this be without defign ? Now when the duration of this 
 future punifliment, is thus e}q)refsly, defignedly -and literally 
 taught us and afferted to be eternal, in words, terms and phra- 
 fes emphatically expreffive of eternity, to fay the duration of 
 it is not determinately and deciftvely ftked, appears prefump- 
 tuous and impious. 
 
 Moreover, the figurative defcriptions of this puniftiment are 
 equally ftrong, emphatical and decifive of it as hopelefs of re- 
 ftltution and of endlefs duration. What figurative defcripti- 
 ons can exhibit a ftate hopelefs of reftitution with ftronger force 
 and beyond that of putrid bad fifh, caft away for putrefa61:ioni 
 is there any hope of their recovery for ufe ? or that of a criminal, 
 
 mercilefs 
 
 * P{>lm92. 7. t Daniel 12. 2. | Mat. 25. ult. || 2 Thef, I. 90 
 § See Mat, 25. Rev. 7, 15, 16, 17, and Rev. 22. 5* 
 
( 49 ) 
 
 mercilefs debtor, who owes ten thoufand talents, and has no- 
 thing to pay i call into prifon, and his irnprifonment to continue 
 until he hath paid the lafl farthing, the laft mite ? or that of a 
 man not having on the wedding garment, bound hand and foot 
 and caftout of the kingdom of God, into outer darknels ? muft 
 not his cafe be abfolutely defperate thus deprived of all means, 
 " caft out of the kingdom and bound hand and foot too ?" 
 Thefe are figurative defcriptions of their hopelefs ftate, given 
 by our Lord himfelf. Alike ftrong are thofe others given by 
 infpiration, of their being configned to the blacknefs of dark- 
 nefs forever— of their being call by the juftice and power of 
 God for punifhment, into a lake of fire and brimilone. Eve- 
 ry defcription moll pointedly Ihewing it, hopelefs of deliver- 
 ance and reftitution -, becaufe infinitely above and beyond the 
 reach of means and power in all the creation. And the figu- 
 rative defcriptions are equally emphatical and decifive of the 
 endlefs duration of it. It is fet forth by devouring fire, that 
 fhall devour the adverfaries— by eternal fire-— everlafling burn- 
 ings ; emphatically the everlafting fire prepared for the devil 
 and his angels. And ifpoffible yet more llrongly, by un- 
 quenchable fire, that in the principle of it cannot be quenched j 
 *^ a fire that {hall never be quenched"—-" a worm that dieth 
 not, and a fire that is not quenched." Our Lord has taught 
 us in the 25th of Matthew, what he means by this fire, the fire 
 of hell. In the 41ft verfe he tells us, the wicked fhall depart 
 into everlafting fire prepared for the devil and his angels. And 
 in the lail verfe he tells us his meaning without a figure, literal- 
 ly, " they fhall go away into everlafting punifhmaCnt." By 
 this key therefore, by unquenchable fire he muft m.ean literal- 
 ly " endlefs puniftiment"— " by the worm that dieth not, and 
 a fire that is not quenched, a fire that fhall never be quenched," 
 he muft mean a punifliment that hath not and never fhall have 
 an end* It is fet forth by fire, to denote the extremity of it ^ 
 and by unquenchable, that is not quenched, fhall never be 
 quenched, moft ftrongly to denote the eternity of it. The fi- 
 gurative terms in which it is exprefTed, will admit of no other 
 confiftent, literal conftrudlion, according to the key which he 
 hath given us. And it is obfervable, that our Lord teacheth 
 this endlefs punifhment with great folemnity, over and over 
 
 H againr 
 
. ( 5? ) 
 
 again, as contrafted with the enjoyment of eternal life and the 
 
 inheriting the kingdom of God (in thefe figurative defcriptions 
 of it) as of very great importance to be mofl: firmly believed 
 and realized ; in Mark 9. 43? 44> 45? 465 47, 48. In each de- 
 fcription the being call into hell— into hell fire, is contrafted 
 with the entering into life or the kingdom of God : and the 
 impoiTibility of the latter, is ftrongly held forth in the endlefs 
 duration of this punifhment : denoted by unquenchable fire, 
 a fire that iliall never be quenched, a worm that dieth not and 
 a fire that is not quenched ; § and fo often repeated. If the 
 metaphorical worm confcience dieth not, i. e. will never ceafe 
 to accufe and torment them, it is naturally imipoffible but that 
 their punishment fhould be aslailing as their exiftence : '' the 
 linoke of their torment (is faid) to afcend forever and ever/' 
 If their torments be not eternal, the figure of it '^ the fmoke 
 of it afcending forever and ever," could be neither true nor pro- 
 per. On the whole, the figurative difcriptlons of this punifli- 
 ment, are the moftilrong and emiphaticai in nature ; all of the 
 fam.e import with the literal and decifive of it -, hopelefs of re- 
 
 ftitution 
 
 § To fay this declaration of Chriu, fo oft and folemnly repeated, can 
 prove no more *' than that the torments of the wicked fhall lafi as long 
 as their next ilate of exigence laiteth, without determining how long that 
 fhall be," is to evade and glofs away the very fpirit of the text, and avails 
 not ; hecaufe the Jews and difciples knew and believed in no other next 
 flate, but that which is eternal ; and the words are moil forcibly defcrip- 
 tive of an eternal punilhmsnt : and therefore in no other fenfe could it be 
 taken by them, or defigned by our Lord. Neither doth it any more avail 
 to fay, ** that the words are taken from the prophecy of Ifaiah," and allude 
 to the punilhment of burning dead bodies, or permitting them 'co lie above 
 ground to be aeilroyed of worms---and ** that the fire andWorm" can in no 
 other fenfe be faid '' not to be oiienched, and not to die ;" but as they would 
 continue till the carcafes were confumed."* For the idea of rcHitution, 
 deliverance or removal of the bodies from this ftate of punilliment, is to- 
 tally excluded and reprobated in their own conftruftion. They fnall ne- 
 ver be removed from the power of the iire and worm, till utter deftruflion 
 be compleated. And what are the characters of this punifhment fo defcri-. 
 bed ? It is final for this world-— it is unchangeable, there is no deliver- 
 ance out of it---and it is as lafting as the fubjeds of the punifhment ; the 
 carcafes to which it is applied. So when it is applied to the future world, 
 the fame charaders go along with the defcription of it. It is final for the 
 world tocome---it is unchangeable, and there is no deliverance out of it--- 
 and it is as lafling as the immortality of the fubjefts of it. So that the 
 genuine proper force of their own eonllrudion, ii perditicn to their own 
 
 fclieme 
 
 * Salv. fgr all men, p. ^3. 
 
( 51 ) 
 
 ftitution and of endlefs duration. Furthermore the fcripture 
 
 examples of this punifhment, are equally decifive of it, hope- 
 lefs of reftitution and eternal. Infpiration fets forth three re- 
 markable enfamples of it— the deflrudion of the old world in 
 the flood— of Sodom and Ghomoirah confumed by fire from 
 heaven-— and of the unbelieving Ifi aelites who perifhed in the 
 wildernefs, excluded God's reft, both by the oath and confumi- 
 ing wrath of God. Now, in each of thefe enfamples, there is 
 an open, vifible, and eternal feparation between the righteons 
 and the wicked— never to be re-united in this world. In each 
 example, the wicked are deftroyed in a difpenfation of wrath 
 only, without mercy ; in fupport of the authority and govern- 
 ment of God and for the good of others, but no benefit to 
 themfelves : and in each the deftru6lion is hopelefs of reftitu- 
 tion, an;i the reftitution barred by an impoffibrlity, natural, 
 moral or both, as will be iliewn in another place. So that it 
 feems, no examples of the future punilnment could be prefent- 
 ed to the eye of man in this ftate, miore in point and more abfo- 
 lutely decifive of it " as hopelefs and endlefs/' than thefe which 
 infpiration gives us. We add one thing more to ai certain this 
 pointy viz. The future punifliment of the wicked will be the 
 fame— -in the fame place of torment, and as lafcing, the fame 
 in duration with the devil and his angels ; which we know to 
 be hopelefs of reftitution and eternaL Our Saviour and Judge 
 
 aiTures 
 
 fcheme, and a confirmation of the truth. And this is not orJy the necef- 
 fary conftru6lion, and the terms fuch as will admit of no other, but it is 
 evidently defigned by our Lord. For if he had defigned only to teach, 
 them, that the wicked (hould endure the future torments, without deter- 
 mining the duration of them, it was fufncient to tell them tkey fhould be 
 caft into hell fire, for this is defcriptive of the future punifhment, and never 
 once ufed but to exprefs it. On this fuppoution there needed no. more ; 
 and the additional defcription fo oft repeated, as inculcating and impref- 
 iing fomething of very great importance, is rendered entirely needlefs, nu- 
 gatory and vain. We are therefore conltrained to conclude, that our Lord 
 doth defigaedly give us a defcription of the perpetuity as v/ell as extremi- 
 ty of that punifhment. And he doth in fad reprefent the onceafing, end- 
 lefs duration of it figuratively, '■' bv the fire that is not quenched, and fhall 
 never be quenched, anoJ a worm that. dieth not," with as llrpng force as 
 can be literally done by endlefs, eternal, or any words that can be ufed. 
 So that there is no evading the force of this text by any cavil or criticiln^ 
 whatever. It mocks and defies the vain and profane attempt. 
 
 Ha 
 
( 5^ ) 
 
 affures us, that in the laft judgment he will fay to the wicked, 
 «^ depart from me ye curfed, into evcrlafting fire, prepared for 
 the devil and his. angels :" configning them to the fame pnnifli- 
 ment and of the fame duration. And in our text they are defcri- 
 bed as caft and tormented together^' in the lake of fire and brim- 
 ftone forever and ever : ' ' determinately reprefenting the fame pu- 
 nifhment with the fame duration. But we know the devils are 
 bound and referved in everlalling * chains, and will never be 
 faved. This was the doctrine of the jewilh church, and receiv- 
 ed by the infpired apoftles and chriflian church, in the firfl and 
 pureft age of it. For it is a principle with them, not only of 
 inftru6lion, admonition, and warning, as ufed in feveral of the 
 facred epiftles, but of flridreafoning andargumxentation. So 
 it is improved by St. James in the 2d chap, of his eprflle, in ar- 
 guing againft a falfe, dead faith, without works, tharit cannot 
 fave no more than that of the devil's. Now, if it was not a truth 
 that the devils fhould never be faved, an infpired apoftle would 
 not have afiumed it as true, and as a principle of argumentati- 
 on. And if it was not a truth, his defigned conclufion would 
 not follow, viz. that the fubjedls of a falfe faith, living and dy- 
 ing fo, could not be faved. Again, if it v/as not an univerfal- 
 ly acknowledged truth in the church of God, the argument 
 could not carry univerfal convi6tion in it, as it is manifeilly de- 
 figned to do. The conclufion therefore is, that it is a certain 
 truth that the devils fliall never be faved. Their punilhment 
 will be eternal, and that of the wicked equally durable, hope- 
 lefs of refbitution and everlafliing. Now let it be noted, that 
 this dodtrine of the future punilhment runs through the revela- 
 tions of God, from the firil threatning in paradife, to the 15 th 
 verfe of the laft chapter of revelations. And that it ap- 
 pears in the whole reprefentation to be defcribed and delivered 
 to the world with alike clearnefs, confiftency, precifion and 
 pcrfe6lion as other great doftrines (fuch as relate to the Meffi- 
 ah, to the everlafting happinefs of the righteous, &:c.&c.) which 
 run through the revelations of God. And can there in this 
 view of it, be a doubt whether this punilhment be revealed to 
 
 us 
 * Jude 6. The word aldios, here rendered everlafting, is ufed but once 
 befides this place, and it is there ufed to defcribe eternal power and dei- 
 ty. Rom. I, 20. 
 
( 5.1 ) 
 US to be temporaiy or eternal ? The one or the other it mull be, 
 and is defigned to be afcertained. Is it revealed as temporary 
 and as what will have an end, when there is no period put to 
 it exprefsly, by intimation or implication in any one defcripti- 
 on of it whatfoever ? By no means. Is it not determinately 
 and decifively revealed of God to be eternal, taking the feveral 
 defcriptions and whole exhibitions of the dodrine together ? 
 Clearly : for thus it (lands in the book of God. The firft 
 threatning imports this punifhment for fin, to be an eternal ex- 
 cliifion from life and blelTednefs in mifery as lafting as their 
 exiilence. It is frequently defcribed by the fame word, and 
 in words and terms of the fame import, and conflantly without 
 a fingle variation, without period, end or limitation. It is of- 
 ten in the old tefbament and new, literally taught and afTerted 
 to be eternal, in words and phrafes the mofl ilrong and em.- 
 phatical, expreffive of eternity, that arc ufed in the book of 
 God. All the figurative defcriptions of it are equally decifive 
 of it, as hopelefs of reilitution and of endlefs duration . Seve- 
 ral of which can have no meaning if they do not mean endlefs ; 
 or mufl have a meaning contradi6lory to the term;S in which it 
 is expreffed. The fcripture examples have decifively the fame 
 language and import. And this punifhment is {tt forth as 
 eternal, byway of disjunftion and oppofition, as contrailed with 
 the everlafting life of the righteous, by a phrafe mofl decifive 
 of perpetual and endlefs. TThe punifhment and happinefs both 
 faid to be " day and night forever and ever." And it is as de- 
 cifively fet forth by way of connexion, the punifhrn^ent of the 
 wicked th^ fame, and of the fame duration with the everlafting 
 punifhment of the devil and his angels. On the whole, it is 
 evident the duration of this punifhment is defigned to be re- 
 vealed and afcertained to us. And can it be more fo than in 
 having all the parts, defcriptions, and whole exhibition of one 
 import, and centuring in one point, endlefs ? Can this impor- 
 tant dodlrine which runs through the revelation of God, be fo 
 revealed to us without defign, when defign is fo ftrongly mark- 
 ed through the whole ? Or can any thing be defigned lefs, or 
 any otherwife than what is clearly, plainly, fully and decifive- 
 ly reprefented and imported through the whole ? It is impofTi- 
 blci becaufe it implies defigned Slfhood and deception, de- 
 
 ftrudive 
 
( 54 ) 
 
 ftru6i:ivc of tlie moral charader of God, and of the dodlrine of 
 infpiration. Mofi certain then it is, that this punifhrnent, in 
 all its everlafling terrors, will be executed upon the wicked, in 
 the future and eternal ilate. God hath defigned it— hath re- 
 vealed it— is able and refolved to do it : .and his wifdom, holi- 
 nefs, juftice, truth and immutability infure the dreadful execu- 
 tion. For the truth and immutability of God are as truly con- 
 cerned in the execution of his threatnings, as his promifes. So 
 taught the prophet Samuel, " the flrength of Ifrael will not lie 
 nor repent : for he is not a man that he fhould repent. "f One 
 would apprehend by the united force of all this evidence the 
 conclufion fhould be clear to an unbiafTed mind. If lan- 
 guage hath any fixed, determinate meaning— or if all kinds of 
 defcription can decifively determine any point of dodrine— 
 if the import of terms ufed, and the manner in which they are 
 alv/ays invariably ufed of a fubjed, without end— together 
 with literal and figurative delcriptions, confirmed by examples, 
 by contrail: and by connexion, all decifively fixing the fame 
 conflrudion of a do6lrine, can afcertain the meaning and truth 
 of it; then this dodrine of the everlafting punifnm.ent of the 
 wicked, is afcertained unto us : and we are bound to believe 
 and receive it upon the authority of God, the adorable reveal- 
 er of it. And there is nothing which relates to this dodlrine as 
 it Hands in the book of God, to induce the leaft doubt about it. 
 And nothing in reaibn, or relating to any other do6lrine, which 
 ought to have any influence to it. To fay it is incredible ; 
 what is it but to oppofe our folly to divine wifdom— -to im- 
 peach the wifdom and truth of God ? To fay the original word 
 tranflated eternal, ^^ fignifies fometimes a definite and fome- 
 times an indefinite duration, and the nature of the fubje6l to 
 which it is applied mud afcertain its meaning,'' avails nothing 
 in this cafe : For this do6lrine doth not fland or reft upon a 
 fingle w^ord. The whole exhibition of this future punifhment, 
 in every defcription of it, is endlefs. Wherefore, when the 
 fpirit of truth defcribes it literally in perfe6l agreement with 
 every other defcription, v/ith the import of every particular and 
 the whole, fo applied and in fuch connexion, it fixes the mean- 
 ing to be flrictly eternal. And the meaning is like wife fixed 
 
 by 
 t I Samuel 15. 29. 
 
^ 55 ) , _ 
 
 by their own rule, viz. by the nature of the fubjedl to which it 
 is applied. When applied to God and his attributes, which 
 ?.re infinite and eternal, then fay they, it muil be underilood 
 flriclly and decifively as eternal. By the fame rule, the nature 
 of the fubject, when it is applied to beings by conftitution of 
 nature immortal (as all mankind good and bad will be in the 
 conftitution of foul and body after the refurre6tion) then it 
 muft mean eternal. The happinefs of the one and the mifery 
 of the other as lading as their immortality. Their own rule ap- 
 plied to this imiportant fubje6l fixes and confirms our fenfe and 
 Gonftrudion of it. And the word is conftantly, invariably and 
 without exception ufed to mean as lading as the conftitution of 
 things to which it is applied ; of courfe, when it is applied to 
 beings by nature and conftitution im.mortal, and in an eternal 
 ftate, it muft mean eternal ; and there is not a fhadow of force 
 in their little criticifm. Recourfe to prophetic and figiirative 
 difcriptions which belong to other fubjecls, can have no cffed: 
 to weaken a do6lrine fo compleatly and decifively delivered. 
 The mieaning of fuch texts muft be afcertained by the fubjefe 
 to which they relate. Nor will the univerfai term.s ufed ref- 
 pe6ling the dodrine of falvation and the great atonement, have 
 any force to weaken the faith of this dodrine. The m.eaning 
 of fuch terms of univerfality, muft be afcertained by the fub- 
 jed to which they relate, viz. by the terms of life and way of 
 falvation revealed in the gofpel conftitution : and when fo. af- 
 certained, they will appear in perfect harmony, without the 
 leaft contrariety between the gofpol dodrine of falvation and 
 this dodrine of future puniftiment we have been illuftrating, as 
 will be Ihewn in a more proper place. This do6lrine fo iliu- 
 ftrated and eftablilhed, fuggefts to us the following remarks. 
 
 Remark i . The fupport of the authority, laws and govern- 
 ment of God, is a matter of higheft and eternal importance : 
 and the greatnefs of this fandlion in fupport of it, announces it 
 to be fo to all the univerfe. This punifhment carries in it a 
 declarative teftimony of the immenfe majcfty and authority of 
 God, the great King Eternal : the infinite evil of contemning 
 and rebelling againft it, and counterading the infinitely wife, 
 great and good defigns of his government. It announces the 
 fupport of the authority^ laws and government of God, to be of 
 
 the 
 
( S6 ) 
 
 the higheft importance, and that he is infinitely able and refol- 
 
 ved to fupport it in all its dignity and glory ; and to carry into 
 full execution ail the infinitely important defigns of it: and when 
 he ihall execute it upon all the irreconcilable enemies of his 
 kingdom^ it will be ken in all its im.portance, and there can ne- 
 ver be a doubt of it more. It announces the ftrongcfl poITible 
 fecurity to the faithful, and the fulfixl|hnent of all his promifes to 
 them that love and obey him : for if he executes this threatned 
 judgment upon his enemies, which is as his ftrange work, moit 
 affuredly will he accomplifli all his works and defigns of grace 
 and love, which is his delight, in compleating the promifed fal- 
 vation and eternal glory of all his friends and children that love 
 and obey him. The fufferings of the eternal Son of God, for 
 the fupport and honor of che divine authority, law and govern- 
 ment, and to open the v/ay of mercy and fecure the falvation 
 of all that believe and obey him, and the final defirudion of 
 all his enemies, as a facrifice in fupport of it, announces and 
 demonftrates the imiportance of it with ftrongefh force conceiv- 
 able by us, and perhaps poiTible in the nature of things. The 
 everlailing life, from which thofe that periih are eternally ex- 
 cluded, is in itfelf of unutterable importance; but the glory of 
 the divine charader, and the fupport of his authority and go- 
 vernment in its connexions, doth fo infinitely furpafs it in dig- 
 nity, excellency, worth and importance, that when they come 
 in competition, it miuil be facrificed to it. And this great ex- 
 hibition of it, mud inculcate godly fear and higheft reverence, 
 with deep and everlafting impreffions, upon the fociety of the 
 bleffed. Infpiration gives us their language, '^ faying, great 
 and marvellous are thy works. Lord God Almighty ; jiift and 
 true are thy v/ays, thou King of Saints. Who Ihall not fear thee 
 O Lord, and glorify thy name ? for thy judgments are mani- 
 feft." * 
 
 Rem. 2. This doctrine fo extended throughout the reve- 
 lation of God, evinces it of vaft importance, to be taught, be- 
 lieved and realized, for the fupport of the government of God 
 and the good of mankind. Were it not of vaft importance to 
 the government of God, fuch an infinitely terrible punifhrnicnt 
 v/ould never have been threatned 3 — would never have been 
 
 executed 
 
 * Rev. 15. 3,4. 
 
( si ) 
 
 executed upon rebel angels, and the impenitent of mankind :— 
 and the final execution of it upon veffels of wrath, would never 
 have been fo ftrongly infured in the word of God. And it's 
 being (o taught and exhibited in all the difpenfations of God to 
 men, in a fiate of innocency, by inilrudlion and exemplificatiori 
 before the law ; and much more plainly and forcibly under the 
 law and prophets, and under the MeiTiah ; evinces it's vaft im- 
 portance to mankind in this world : to reflirain from wicked- 
 nefs, to refoi-m the vicious, to excite to faith, to repentance, 
 and to all the purpofes of godlinefs. It feems revealed as an 
 efiential in the divine government, and fundamental in the 
 fyftem of revelation. 
 
 Rem. 3. This dodrine of the future punifhrnent in con- 
 nedlion with future rewards, is a full vindication of the Provi- 
 dence of God : againft all the reproaches of the ungodly and 
 miftakes of good men ; in the feemingly unequal difpenfations 
 and diftributions of this world. Particularly,- in the profperity 
 of the v/icked, and frequent fingular fufferings of the godly.— 
 This great myflery of providence in this world, is unfolded and 
 cleared in the dodlrine of retribution in the world to com.e. In 
 ailate of trial and difcipline, all things, mercies, aftli6lions,&c. 
 come alike to all. And to anfwer fome gi-eat and good defign 
 of Providence, the godly may ftruggle with great adverlity, 
 perfecution, &c. but in^the ftate of retribution there will be an 
 open, vifible, everlafting difference between " the precious and 
 the vile, him that profanely fwears, and him that fears an oath, 
 him that ferveth God and him that ferveth him not."§ This 
 teacheth us aloud " it is not a vain thing to ferve the Lord, it is 
 our life." Yea, the true and faithful ferving of God in this 
 life, is evinced to be of the higheft poflible importance to us ^ 
 by the greatnefs of the rewards and puniihmients of eternity. 
 
 Which 
 ^ § Good men ready to faint under adverfity, need this fupport. It is 
 given to them in 73d Pfalm and other fcriptures. It is a firft principle 
 with them, ** fure God is good to Ifrael, to the clean in heart :" diiiin- 
 guilhidgly good, and will make it fully appear in this world or that to 
 come— verily there is a reward for the righteous, great, fure and eternaL- 
 But who can behold the inconfiftent reproaches and cavils thrown out a- 
 gainfl the government of God, without a mixture of pity and indignation ? 
 Gne fet of men reproach and blafphcme the providence of Gody becaufe 
 
( 58 ) 
 
 Which leads to 
 
 Rem. 4. This dodrine, doth moil flroiigly inforcc the 
 great, eofpel dodrines of regeneration, faith, repentance and 
 holinek in this world, as of utmofl necefTity and importance to 
 all. Becaufe there is no door of hope, to efcape this trcmend* 
 ous punifhment, and inherit the great falvation of God, without 
 it. It is this abfolute necefHty, that imprefles thefe do6trines 
 and duties, as of near, hoaic, everiafting importance and con- 
 cern to us. 
 
 Rem. 5 . This do6lrine fets forth the love and faving grace 
 of God, and value of the Saviour's blood, in the higheil point 
 of importance and glory j in effeding, the falvation of all that 
 believe j the whole redeem.ed vvarld. For, as is the greatnefs, 
 juftice and terror of this puniihment, and the greatnefs and 
 glory of it's oppofite falvation ; fo, is the tranfcendent, excelling 
 glory of this ineliable grace and precious blood ; whereby we 
 are delivered from the one, and put in the eternal pofleffion of 
 the other. 
 
 Rem. 7. In this exhibition, we fee all the infpired men of 
 God, who treat of this fubjedl, do fet themfelves with one m.ind 
 and fpirit, and with like zeal and vigor to fupport this dodrine 
 of the future puniihment in it's eternal terrors ; to imprefs the 
 belief of it ; that it might have it's full power and energy on the 
 hearts and confciences of men, for good. This they do out of 
 piety and faithfulneis to God for the fupport of his authority, 
 
 laws 
 *' the tabernacles of robbers profper, and they who provoke God with hea- 
 ven-daring crimes are fccure ;" and jallice doth not overtake proud, op- 
 preiTing, perfecuting tyrants, who trample the poor and godly under their 
 feet ; to panifh them according to their deferts : becaufe the wrongs of the 
 oppreiTed are not redrefled, nor the pious diilinguifningly rewarded here. 
 Point them to the day of judgment and retributions of eternity, wherein 
 all things will be perfeftly righted. Eternity is long enough to^ rccom- 
 penfe evil to them who do evil, and good and happinefs to the pious and 
 faithful. Then, another fet of men cavil againft an everlafting difference 
 to be made between the righteous and the wicked ; and fay, ** it exceeds 
 all belief." Thus, the one cavil becaufe perfedt retribution don*t take 
 place in this world ; and the other becaufe the moft perfed takes place in 
 that to come. But in the great day, God's ways will be evinced to be 
 equal and his work perfedl. And in thofe eternal retributions his truth 
 and righteoufnels will Ihine forth in eternal honour. And it is in part 
 the defign of that day, toftop-the mouth of cavillers— *' to couvince the 
 ungodly of all their ungodly deeds and hard fpeeches," and eternally dear 
 9jid fiience their impious cavils and reproaches » As Jude 15 v. 
 
( 59 ) , 
 
 laws and government ; and with the moft iincere and ardent 
 benevolence to nnankind, to favc thenn from this wrath to come 
 and urge on their repentance and life. Here's the divine 
 warrant for wi(e and good m^en in all ages, who have followed 
 their example. But furely, no uninfpired man or men can be 
 authorifed by God to a dired contrary courfe and dodrine— 
 to contradid and fubvert the faith of this great do6trine— -to 
 cavil and criticife the terms in which it is delivered to render 
 it doubtful— to weaken its energy in fupport of the divine go- 
 vernment in the hearts and confciences of men — andlefTen its 
 influence to their repentance and life. If the infpired m^en of 
 God were right in thus ferving God, this counter- work can- 
 not be of God, but of the wicked one : it was his iirfl and- 
 great v/ork in the fedu6lion of manking to fupplant the belief 
 of the threatning, and thereby induce the apoitacy. And it is 
 a ferious, intercfting quefhion, can men do his work without his; 
 wages ? Finally J this doclrine Ihews the infinitely alarming.' 
 danger of all the impenitent going on in their fins. The wrath' 
 of God is revealed from heaven againft them : already under 
 condemnation to this tremendous punifhment, fo extreme and 
 never to have an end. O, who can think of and realize this 
 danger as their own, without an- aching heart and moll lolfci- 
 tous concern ? What can alarm them to flee from the wrath to 
 come, to betake themfelves to the gofpel v/ay of efcape and lay 
 hbld on the hope fet before them, if this will not do it ? If they 
 hear not Mofes and the prophets, our Saviour and his apoftles 
 teftifying this great condemnation to them, and withal opening 
 the way of life to them in this world -, neither would they be 
 perfuaded thous^h one rofe from the dead, nor by any m.eans 
 whatever. " Wherefore awake thou that fleepefir, and arife 
 from the dead, and Chrift fhall give thee light." 
 
 We pafs to the fecond general argument : adly. To fhew 
 the do6lfine of the future pun ifhmcnt before ftated, is confirm- 
 ed by a variety of moil pointed declarations, fitted and defign- 
 ed of Godj to cut off ail prefumption and hope of efcape or re- 
 Ilitution to the wicked, that die in their fins. 
 
 In the firfladdrefsoftemptation to mankind, the grand de- 
 ceiver defigned both to fupplant the belief of the divine threat- 
 ning, and implant a prefumptuous hope in the human heart of 
 
 I 2 life 
 
. ( 6° ) 
 
 life and bleflednefs without complying with the terms of it ap- 
 pointed by God in this ilate ; and againft the force of the threat- 
 ning. And this preliunptuqus hope is deep rooted in the hu- 
 man heart. It is the poifonous fource of innumerably tranf- 
 grefTions, difhonours to God and mifchiefs to mankind. It is 
 this induces many to delay and put off duty and repentance ; 
 and by it they are encouraged, imboldened and hardened in 
 iniquity to final deflru^lion. The patience and forbearance 
 of God, the mercies of his providence, and all the adorable . 
 grace of the gofpel are perverted, by the falfe reafonings of the 
 heart, in fupport of it. Infpiration fnews it's deftrudive ope- 
 ration many ways. '* Becaufe fentence againft their evil works 
 is not executed fpeedily, therefore the heart of the fons^of m.en 
 is fully fet in them to do evil." &c. &c. Nov/, univerfaliils 
 tell us, all men fhall finally be faved, even all thoie, v/ho com- 
 ply not with the gofpel terms of life in this world ; all the threat- 
 nings and curfes of the book of God againft it, notwithfland- 
 ing. They tell us, '- we are brought into being expectants of 
 a blefTed immortality, and upon a foundation that vvill not dif- 
 appoint us. "II And hereby fupport and efcablifh this hope, as 
 well grounded. But a holy, heart-fearching God, beholds this 
 principle in the heart and all its corrupt operations, with great 
 indignation. Fie hath denounced a variety of m.ofc pointed de- 
 clarations agalnil it to extirpate it out of jthe hearts of mankind. 
 \Vhat can be more pointed and adapted to this purpoie than 
 Deut. 29. 18, 19, 20, 21 i " Left there ihould be among you 
 man, or woman, or family, or tribe, whofe heart turneth away 
 this day from the Lord our God, to go and ferve the Gods of 
 tiie nations : left there fnould be among you a root that bear- 
 eth gall and wormwood, and it come to pafs, when he heareth 
 the words of this curfe, that he hlefs himfelf in his heart, faying, 
 I fliall have peace though I walk in the imagination (or ftub- 
 bornnefs) of my heart to add drunkennefs to thirft : the Lord 
 will not fpare him, but then the anger of the Lord and his jea- 
 loufy fliall fmoke againft that man, and all the curfes that are 
 written in this book fhall lie upon him, and the Lord fliall 
 blot his name from under heaven. And the Lord fhall feparate 
 him (fo accurfed) unto evil" without end. Here v/e have this 
 
 fatal 
 I! Salvation for all men, p. 26. 
 
( "6I ) . .. 
 
 fatal error defcribed by the fpirit of truth, in its principle, opcr 
 ration and end. " He heareth the words of this curfe,'* but a- 
 gainil all the force of it '^ he bleffeth himfelf ' with this pre- 
 fumptuous hope, " that he fhall have peace,'' eternal peace ; 
 '' though he walks on in the imagination and ftubbornnefs of 
 his heart," and is encouraged, imboldened and hardened by it 
 '^ to add drunkennefs to thirft." But oh ! how dreadful the 
 end ! eternally cut oft from peace and happinefs-— " all the 
 curfes of the book of God fhall lie upon him,'' v/ithout a hope 
 of removal forever— and fo accurfed fhall be feperated to 
 evil and mifery without end. Surely to entertain and fecretly 
 cherifh this prefumptuous hope in the heart, mufl be very per- 
 nicious and dangerous. But how aftonifhing ! that any who 
 have the book of God in their hands fhould embrace, avow and 
 openly profefs this accurfed error, v/ith all the curfes of the 
 book of God upon it, as an article of their faith: and under 
 the colouring of fome miftaken or perverted texts, fhould preach 
 this dreadful poifon to the v/orld, as the wholcfome dodlrine 
 of our Lord, againil all his admonitions and v/arnings. Again, 
 what can be more pointed for the deflru6tion of this error, than 
 thofe repeated declarations of the Mofl High ? ^' There is no 
 peace, faith the Lord, unto the wicked.'- There is no peace, 
 faith rny God, to the v/icked."j It cannot be fpoken of the' 
 wicked who turn from their wickednefs to God, in this world; 
 for it is abundantly declared '^ they fhall live,"" have mercy, 
 pardon, peace with God in this world, and eternal peace and 
 happinefs in heaven. It is fpoken then to the wicked that 
 die in a flate of wickednefs : henceforth to eternity there is no 
 peace and happinefs to them. That foft, deluding turn, 
 '^ they muft ceafe to be wicked" in a future ftate ^^ before they 
 can have peace," is evafive and againfc the fpirit of the texts ; 
 which are defigned to cut off all hope of fuch turning and 
 peace after death ; as is evident in the language of the texts 
 and many parallel fcriptures. To the fame purpofe it is writ- 
 ten, Ifaiah 27. 11. '*^ It is a people of no underflanding -, there- 
 fore he that made them will not have mercy on them, and he 
 that formed them will fhew them no favour." It is allowed 
 on all hands, they cannot be faved but by the favour and, 
 
 grace 
 X Ifaiah 48. 32. and Ifaiah ^j. 21. 
 
( 62 ) 
 
 grace of God. When he declareth he will fhew them no fa- 
 vour, is not all hope of falvation cut off by it ? We read " the 
 hope of the hypocrite fnall periih, and fnail be cut off."* Now 
 what is his hope but to enjoy eternal life and bleflednefs ? But 
 his hope of it fhall periHi, he ihall never enjoy it. For if this 
 -vyas ever true, he would find his hope not cut off and perilhed, 
 but eflablilhed in contradi6lion to the texts. The fame pre- 
 fumptuous hope, the wicked often maintain through life ; but 
 death puts an intire end to it. So it is written, " the defire of 
 the wicked (hall periih":j:— " the expciSlation of the wicked 
 fhall perifh"||— *^ when a wicked man dicrh his expe6larion 
 fhall periih : and thie hope of the unjuft man periiheth.''t If 
 there was ever to be a reftitution to happinefs, their hope 
 might be faid to be deferred ; to be delayed : but could not be 
 faid to be cut off, and abfol^tely perifh at death. It is diffi- 
 cult to conceive any form of expreiTion more pointed to the 
 deib-udion of this hope, and to exhibit the future punifhment 
 of the wicked abfoluteiy hopelefs, than thofe fo frequently ufed. 
 And they are called to attend to it in this point of view, in a- 
 notherform of exprelTion equally pointed and exprefTive. Pfal. 
 SP. 12. " Now confider this, ye that forget God, lell I tear 
 you in pieces and there be none to deliver." The execution 
 of this deftrudlion, is hopelefs of redemption and a deliverer. 
 So alfo is that, Pro v. 29. i. *^ Tie that being often reproved, 
 hardeneth his neck, fiiall fuddenly be deflroyed and that with- 
 out remedy or healing." Which deflrudlion in terms, is di- 
 redly oppofed to their dotlrine of heahng and life. And when 
 a6Lually executed upon them, the miferablc fubje61:s of this 
 deilrudion, are reprefented to be in a ftate of abfolute hopelefs 
 defperation ; as " calling upon mountains and rocks to fall on 
 them, and. hide them from the face of him that fitteth on 
 the throne, and.from. the face of the lamb. Becaufe the great; 
 day of his v/ratli is come, and who fhall be able to bear it ?" §. 
 whence this hopelefs, fruitlefs application to inanimate crea- 
 tures, but from abfolute defperation .^ Why not cry to Gqd, 
 and refor.t to his mercy ? but becaufe they know and feel them- 
 felves cut off from all mercy and hope forever. Moreover, the 
 pathetic addrefsof the God of love and mercy, in Ezek. 33. 1 1 . 
 
 is 
 * Jobs. 13,14. J Pfal. 112. 10. § Prov. 10, 28. f Prov. 11. 7. 
 Hev. 6. 16. A 7. 
 
( .63 ) 
 
 is equally pointed by ftrong implication to extirpate all hoptf 
 of efcape or reftitution to them that die in their fins. '' Say 
 unto them, as I live, faith the Lord, I have no pleafure in the 
 death of the wicked, but that he turn from his wicked way and 
 live : turn ye, turn ye fi'om your evil ways : for why will you 
 die, O houfe of Ifrael !'' Why this pathos r this prelTing earneft 
 to turn now and live ? why inforced -with a why will you die ? 
 but becaufe this life is the only time in which finners can turn 
 and live— -and in cafe they turn not, their eternal death is una- 
 voidable, hopelefs, irretrievable. The infinite love and grace 
 of God hath opened a wide door of m.ercy and hope to a pe- 
 rifhing world, upon gofpel terms— to finners of all nations, of 
 all charadiiers, and in all conditions of life, in their day of vi- 
 fitation. T]||?ofFer is univerfal, the mercy and falvation fure 
 to all who comply with the terms. But our Lx)rd has taught 
 us this door will be ihut againfl thofe who negledl the terms 
 of falvation. " When once the maafter of the houfe is rifen 
 up and hath ihut top the door, and ye begin to fland without 
 and to knock at tlie door, faying,- Lord, Lord, open unto lis ;' 
 and he fhal] anfwer and fay unto you, I know you not whence 
 you are, &c.''* The connexion fhews then, there will be no 
 more ilriving and entrance. And he hath taught us when 
 this door is and will be fhut. In the parable of the rich man 
 and Lazarus, he teacheth that at death, good and bad men en- 
 ter into a ftate of retribution ; and that it is unalterable to both. 
 Lazarus dies, and is carried by angels into the bofom of Abra- 
 ham, to a ilate of ineffable reward and happinefs. The rich 
 man dies, and in hell he lifts up his eyes in torment, in a ftate 
 of unutterable puniihment. And Abraham's anfwer to him, 
 lliews the ftate unalterable. " Befides all this, between us and 
 you there is a great gulph fixed ; fo that they which would pafs 
 from hence to you cannot : neither can they pafs to us, that 
 would come from thence. ''f If this doth not mean there is 
 no intercourfe and no alteration of ftate to the one or the other, 
 what can be meant by it ? At death then, this door is fhut to 
 every finner that dies in iniquity. And he further teaches it 
 will be fhut to all the wicked, in the day of judgment : for 
 then they fhall be ientenced and go away into everlafting pu- 
 niihment." 
 • Luke 13. 24. 25. f Lake 16. 22, 3, 4, 5, 6. 
 
( 64 ) 
 nifiiment.'*:j: And he confirms their hopelefs, helplefs deftriic- 
 tion by the ftronf^ell figures by which it can be reprefented, as 
 before noted. Paul likewife teaches the impofTibility of faiva- 
 tion to thofe who negleft it in the prefent ftate : " How ihall 
 we efcape if v/e negledl fo great fab^ation ? Heb. 2. 3.-— and 
 that apoflates fhall have no benefit by the facrifice of Chrift. 
 ch. lO; V. 26, 27. *^^to them there remains no more facrifice for 
 fins :" i. e. they fhall have no benefit by this or any other fa- 
 crifice. What then remains to them ? nothing " but a fear- 
 ful looking for of iudgment (without mercy) and fiery indig- 
 nation, which fhall devour the adverfaries." A fbrong w^ay of 
 exhibiting their hopelefs deflrudtion. And he teacheth us, 
 thofe who make the death of Chrift vain, as to the great de- 
 figns of it in this world, fhall be forever cut off from the eter- 
 nal benefits of it. He tells the Galatians, '' if righteoufnefs 
 come by the lavr, then Chrift is dead in vain." Gal. 2. 21,- 
 Then in ch. 5. 2. '' behold I Paul fay unto you, that if ve be 
 circumcifed (in expe6lation of righteoufnefs by the law) Chriil 
 fhall profit you nothing." Shall Chrift profit them nothing I 
 Surely they fhall be forever cut? ofr from the eternal redemp- 
 tion and benefits of his purchafe. Yet the univerfalifts fay, 
 they fhall all be infinitely profited and eternally faved byChrift^ 
 Can any tenet be in more dire6l oppofition and contradidion 
 to the doctrine of infpiration ? From hence it is obvious, all 
 their teftimony, adduced from the writings of St. Paul, are cer- 
 tainly mifconftru6lions of his true m.eanmg : for he certainly 
 never taught fuch palpable contradiction. St. James, in t]ie 
 ad. ch. of his epiftle, defignedly proves, the fubje6t:s of a falfe, 
 dead faith and hope fliall never be faved. Aliedging they can- 
 not be faved according to the example of Abraham, the father 
 of the faithful, and pattern of all that ever will be faved : they 
 cannot be faved no more than the devils. St. Peter tells us, 
 the wicked '^ fliall utterly perifh in their own corruption." § 
 The fame phrafeology and manner of exprefTion as is ufed for 
 the deftruftion of the Amalekites, andofmyftical Babylon by 
 frfc, Rev. 18. 8. v/herc it is defigned to denote and defcribe 
 perpetual defoiation, hopelefs of reftitution. We need adduce 
 no more teftimonies, thefe are clear, full and abundant to the 
 
 X Matthew 25. 41 andult. § 2 Peter 2. 12» 
 
 purpofe 
 
' ( 6s ) 
 
 purpofe for which they are ailedged.H Thefe nunacrous decla- 
 rations, are evidently defigned and fitted in infinite wifdoip., to 
 cut oiF all hope of efcape of the future puni.fhment, and of re- 
 ftitiition and deliverance out of it, to thofe who die in their 
 iins. Confequently they do moft decifively determine their 
 puniihment v/ill be as lafting and endlefs as their exiftence. It 
 is fcarce conceivable that any words, mode or form of exprefTi- 
 bn can be made ufe of more clear, pointed^ convincing and for- 
 cible, than thofe we have cited, to extirpate this prefumptuous 
 hope out of the hearts of men ; and this error that eftablifhes it, 
 out of the world. If the fcriptures are of ufe to us, learned and 
 unlearned^ hov/ can we (giving attention to it) miilake the 
 truthj in a cafe of fuch plain, pra6lical importance. For the 
 God of truth aflures us, " there is no peace "to the wicked, all 
 the curfes of his book fhall he upon them." But they teach, 
 ^^ the wicked that live and die in their fins iliall be faved and 
 have eternal peace." The one teacheth, " the. hope of the 
 hypocrite and wicked, fhall be cut off and perifh :" the other, 
 that they are brought into being expe61:ants of a blefied immor-- 
 tality, and upon a foundation which will not difappoint them. 
 God declares he will ihew them no favour : they declare they 
 fhall have everlafling life in his favour. The one declares^ they 
 fhall be deftroyed without remedy or healing : the other, that 
 they fiiall have everlailing healing and peace. The fpirit of 
 infpiration announces, " Chriil j(hall profit them nothing :" they 
 tell us, they- fhall be finally faved and eternally profited by 
 him. In a word, the fpirit of truth affures us, '' they fhall ut- 
 terly perifli in their own corruption," their fins : they tell us 
 they fliall not utterly perifh in their fins, but finally be faved. 
 How is it pofTibleijany man of common fenfe, giving attention 
 to it, can miftaketbe truth in a cafe fo plain and of fuch eter- 
 nal importance, unlefs he loves error better than truth ? Of 
 
 what 
 
 II The Do£loi; is cxprefs in point : He tells us " the common way (i. e. 
 of falvation by the fpirit and grace of God) is in the ufe of appointed 
 means : nor is there ground of hope in the revelations of God, to be faved . 
 any other way." Seaf. Tho'ts, p. 265 : and again p. 280— the dodrine of 
 the bible, ** makes no provifion of mprcy for fmners continuing fuch ; but 
 pofitively excludes them the kingdom of heaven, notwithftanding thegrac^* 
 of God, and merits of the Redeemer." 
 
 K 
 
what ufe art the fcriptures, or our reafon to underfland them,, 
 if we cannot be afcertained in a matter fo obvious ? For whofc 
 words ihall ftand in the day of judgment and throughout eter-* , 
 nity, the words of the God of truth or of deluded men ? Can 
 this error live with Chriftians v/ho have the book of God in 
 their hands, v/hen all the curfes of it are levelled againil it for 
 its defl:ru6lion ? and v/hen it is fo ftx^ongly tefbified againil by 
 Mofes and the prophets, in the book of Pfalms^ and by our Sa- 
 viour and his apofiles ? Thefe divine teftimonies fliew it very 
 pernicious and dangerous to harbour this prefumptuous hope 
 in the heart : but it is beyond exprelTion dangerous to teach the 
 error that eftablilheth and confirms it. Will it ftill be pre- 
 tended, that it is not a dodlrine of licentioufnefs, when we fee 
 it fo ilrongly teftified againil^ as an evil moil pernicious to the 
 intereH of the kingdom of God and to the fouls of men ? and 
 is in truth the grand plot of the wicked one, for the fubverfion 
 of both ? when the pernicious operation of it is traced out in 
 fcripture in a variety of ways, and reafon, experience and ob- 
 fervation plainly teach its evil operation ? in a v/ord, v/hen its 
 natural opperation is defcruclive of all good and inlet to all 
 wickednefs ? What is fuch pretence, but an infult upon the 
 underilanding and common fenfe of m.ankind ? Their beil fal- 
 vo, ^^ that moral depravity is inconfiftent with rational happi- 
 nefs,'' and the fufferings of the wicked in the next ilate will 
 be great and long ; taken in connexion with their fure hope of 
 recovery from this depravity and mifery to eternal life ; is a 
 flimfy bufinefs and weak defence againfb the current of cor- 
 rupt nature and force of temptation. The fame evil turn of 
 heart, that induceth men to put far away the evil day, will di- 
 minifh the terrors of this punifliment : and the fubfequent good 
 and happinefs they teach, will ingrofs the iitiaginaticn ; and the 
 praclical language of the vicious will be "'We are delivered to 
 thefe abominations." This is obvious to thofe who have atten- 
 ded to human nature. Since the God of love, the infinitely be- 
 nevolent Saviour, and the moil wife, pious, great, good and bene- 
 volent men that ever lived and adorned human nature, have put 
 forth fuch ftrong exertions to fave men from this accurfed pre- 
 fumption and error, with all its fatal confequences, and to in- 
 duce them to turn and live s f^arcly, coldnefs and lukewarm- 
 
 nefs 
 
.( ^7 ) . 
 
 acfs in us, would be very inexcufable, highly criminal : as wc 
 are taught " on fome have compaflion-— others fave with fear 
 pulling them out of the fire/'* What is their pretence and 
 fhew of benevolence, in profeffing and inculcating this error, 
 but light, vain and empty, when contrafled with this immenfe 
 benevolence of God and the Saviour, with the illuftrious be- 
 nevolence of the beft of men, in their wife, compaffionate, 
 ftrong exertions to fave men from this fatal prefumption and 
 error : the ruin of it in this world, and everlafling deftru6lion 
 in the world to come ? ** What is the chaff to the wheat ?" 
 Thefe ftrong teftimonies from heaven, warn us of the evil and 
 danger of prefumptuous hopes-— to beware of entertaining any 
 hope of eternal life, but in compliance with the gofpel terms 
 of life— to beware of every treacherous device of our own 
 hearts, or by the artifice of others to lull us in fecurity in fin, 
 to delay and put off repentance and turning to God, and ef- 
 pecially to encourage, imbolden, and harden us in iniquity, 
 when we fee the end is deftrudion, hopelefs and everlafting. 
 Moreover, they teach us aloud, the vaft importance of a well im- 
 provement of life and time and the m.eans of fal vation in our hands 
 —the infinite importance of feeking, ftriving and fecuringthe 
 things of our eternal peace in this day of our vifitation. With 
 what an emphafis do they bring home the apoftolic admoniti- 
 on, " behold now is the accepted time, now is the day of fal- 
 vation,*' in which, againft all deluding artifices and temptati- 
 ons, we fhould prefs into the kingdom of God with violence, 
 fince the feafon of the prefent life loft, we are loft to eternity. 
 
 jdly. This doftrine of the future puniftiment, is further 
 confirmed by the conftitution of nature, which conne(5ls fin and 
 mifery together, and will make the finally wicked neceffarily 
 miferable as long they have exiftence ; unlefs this conftitution 
 be annulled or fuperfeded by the grace of God, the author of it, 
 which, by many declarations, he alTures us ftiall never be. The 
 connexion of fin and mifery in the conftitution of nature, is 
 the didate of reafon, of confcience, experience and obfervati- 
 on through the world. A do6lrine frequently taught in reve- 
 lation and allowed* by our opponents ; who fay, *^ a man will 
 be miferable, while he is wicked, and that he muft be virtuous 
 
 Kz in 
 
 * Jude 22i 23, 
 
in order to be happy." This conflitution of nature is in- 
 wrought in the revealed conflitution of God -, and an impor- 
 tant part of the difcipline of this ftate confifts in the natural 
 confequences and rewards of virtue and vice : and fuch is the 
 force of it, that often thofe who go on in iniquity find their 
 v/ay lined or hedged up with briars and thorns : fuch is the 
 bitter fruit of their fins, that their v/ay to deftrudion is hard 
 and miferable. And what is nauch to our purpofe, they ma- 
 ny times fin beyond repentance and recovery in this world.. 
 Not a fev/ of the vicious and profligate reduce themfeives to a 
 jniferable, untimely end. Intemperate gluttons dig their graves 
 v/ith their teeth : and others their's, in their different ways of 
 vice. Many have fad experience of the truth of that negle6l- 
 ed admonition of king Solomon, " and thou mourn at the iaft 
 when thy flefh and body are confumed, and fay, how have I ha- 
 ted inflrudion, and my heart defpifed reproof."* Now this 
 is a prefage and premonition they may fin themfeives into mi- 
 fery beyond repentance and redemption in the world to come, 
 as well as in this world. || This dodtrine of nature teachetH 
 them to exped mifery, and that only, as the fruit of final ob- 
 ftinate v/ickednefs. And thus it miufl be unlefs this conflitu- 
 tion be annulled or fuperfeded by the grace of God. Will a 
 wife, holy, fin-hating and fin-avenging God, in favour of the 
 obflinately wicked, annul this conftitution, and therewith, the 
 wholefome, important inflrudlions it now gives to the world 
 to flop, to reclaim the vicious, and to inforce their repentance 
 and life ? Hath he declared he will annul or fuperfede it ? In 
 no v/ife— but repeatedly the contrary. Our Lord aiTures 
 ns in mofl peremptory terms, " verily, verily, I fay unto 
 you, except a man be born again, he cannot fee the kingdoiri 
 of God.'' X What is this but a confirmation of this conflitu- 
 tion as unalterable ; whereby the habitually wicked cannot en- 
 joy the kingdom of God .; and except they be fpiritually and 
 
 morally 
 * Prov. 5. 1 1, 12. H The Doiflor tells us. Sermons p. 236 in his note, 
 '* Men by the increafe of their obftinacy in fm, may increafe the impro- 
 bability of their being favingly wro't upon ; yea, tkey may become fo har- 
 dened and perverfe, a^s to be beyond the poffibility of obtaining this mer- 
 cy." Which it is evident could not be the cafe', if all were fo included 
 in the gofpel plan of mercy, as that they Ihould £nally be fayed. 
 X John 3. 3. 
 
' . . ( 69 ) 
 
 morally changed in this flate they can never fee and enjoy 
 that glorious kingdom ? We have feen the repeated declara- 
 tions of God, " that there is no peace to the wicked/'— ^^ that 
 their hopes are cut off and perifh at death." Doth this fpeak 
 this conftitution annulled, or confinned ? It is declared of the 
 wicked " they fliall eat of the fruit of their own way, and be 
 filled with their own devices,^'— ^^ fhall be filled with mif- 
 chief,''— " fhall be filled with their own ways :"§ Strongly 
 importing the perpetual force of this divine conftitution againft 
 them in way of punifhment. Still will they imagine, they 
 fnall fome how be delivered from this bondage of corruption, 
 and the fatal confequences of their own folly, to the liberties 
 of the fons of God. God fees the deluding imagination, and 
 meets it with that awful declaration " his own iniquities fhall 
 take the wicked himfelf, and he Ihall be holden in the cords 
 of his fins." Still he hopes for extraordinary inftrudion and 
 means of deliverance 5 to cut off which it is added, *^ he fhall 
 die without inftrudtion, (his expedted inftruftion) and in the 
 greatnefs of his folly fhall he go aftray.^f " Their feet (we 
 are told) go down to death, and their ileps take hold on hell," 
 by natural tendency, by defert, and by the connexion of this 
 eftablifhed conftitution of God. And they fhall be turned 
 into hell, which fhall be the portion of their cup."j| God and 
 heaven are reprefented as the heritage and portion of the 
 godly : the wrath of God and punifhment of hell, as the heri- 
 tage and portion of the wicked. If the one be unalterable and 
 eternal, why not the other ? The fcriptures make no differ- 
 ence in point of duration, and uninfpired men cannot '^^ in the 
 portion of their cup." Again, we are exprefsly taught, " de- 
 ftrudion and mifery are in their ways,"* '^ and deftruclion is 
 their end.":|: In what ftronger term.s can the perpetual opera- 
 ting force or this conftitution againft them, be held forth to us ? 
 If God feparatea them from his prefence and love, and lets loofe 
 their guilty thoughts upon them, ^^ the wonxi that dieth not," 
 their end muft be deftru6tion and mifery, as lafting as tlieir 
 exiftence. And how repeatedly, is this declared, ^^ that their 
 end fhall be acdbrding to their works,"^ " that their end is 
 
 deftrudVion 
 
 § Prov. J. 31. ch. 12. 21. ch. 14, 14. f Prov. 5. 22, 23. 
 
 Jl Pfaim 9. 17 & u. * Rom. 3.16. | Phil, 3,19. ^ 2 Cor. ij. 15, 
 
. ( 70 ) 
 
 deftru(5lion," " that their end is to be burned. "|| And by the 
 fentence of the laft day, this end " is everlafting deftrudlion 
 from the prefcncc of the Lord and the glory of his power."* 
 •There is no evading fuch-plain declarations, in terms of fuch 
 determinate and decifive import, but by grofs abfurdity and 
 contradi6tion. To fay, that deftru6lion will not be the final 
 end of the wicked, is faying, this conftitution of nature will be 
 annulled and fuperfeded, againft all thefe divine teftimonies, 
 which declare and infure it's eftablifhment and exemplification 
 in their future puniftiment. To fay this is their end, and yet 
 they will have another -, is holding up and maintaining an ab- 
 furd contradi6lion, in terms. It is their end— and yet it is not 
 their end. For nothing can have two endings, any more than 
 two beginnings. To lay, deftruflion is their end, yet they 
 fhali be faved and have eternal life their end, is at once to con- 
 found the two dodtrines ; and diredly to contradi6l the letter 
 and grand intention of the fpirit of truth, in thefe repeated de- 
 clarations. For they are dellgned to teach us the infinitely 
 different rewards and punifhments, flates and ends of the righ- 
 teous and wicked in the future world ^ according to their cha- 
 racters and works in this life. The one have their fruit unto 
 holinefs, and the end everlafting life — the other, bearing fruits 
 of iniquity, their end eternal death ; as motives to influence and 
 govern the hearts and lives of mankind. In a word, to fay 
 they fliall be punifhed with deftrudion as their end, according 
 to their works in this ftate, as the rule and meafure of judg- 
 ment, and yet affirm that by the plan of mercy, this fame con- 
 ilitution by which they are condemned, againft this rule and 
 meafure of judgment given it (not according to their works in 
 this ftate) they ftiall be finally laved and rewarded with eternal 
 life, is to deftroy the rule ofjudgment— utterly to confound 
 language— to confound the fcripture do6lrine of rewards and 
 punifliments— and to exhibit the government of God, without 
 wifdom, righteoufnefs and perfedlion, grofsly inconfiftent. 
 Thefe fcripture teftimonics feem full and clear, that this di- 
 vine conftitution will never be annulled or fuperfeded in fa- 
 vour of the wicked that die in their fins ; and ftrongly witnefs, 
 that God will furely eftablifti and exemplify it in their future 
 
 deftrudion 
 II Heb. 6. 8. * 2 Thef. i. 9. 
 
( 71 ) 
 
 deftru6lion. Of courfe, upon their own principles, '^ their 
 mifery mull be as lading as their immortality/* One would 
 apprehend, that a dodrine thus founded in the conftitution of 
 nature, fo clear in it*s evidence, fo ftrongly attefted and con- 
 firmed in the revelations of God, and fo infinitely interefting in 
 it's nature and confequences, Ihould convey conviction and 
 imprefTion to every heart that was not fully refoived againft 
 convidlion. For hov/ vain to expedt reftitution or end of pu- 
 nilhment from that revelation of God, which fo exprefsly, pe- 
 remptorily and repeatedly ccnfigns the wicked to all the mi- 
 feries of an unchangable conftitution of nature, as their end, in 
 the future and eternal world ? 
 
 This fubjed gives us an alarming view of the exceeding evil 
 and danger of fin, in it's nature and operations, as well as defert. 
 It is conne6led in nature and in it's fure operations with the 
 mifery and deftrudion of thofe in whom it reigns, and who fall 
 a prey to the power of it. This fubje6i: difclofes the fallacy and 
 deceit of all the temptations of the wicked one. He tempts 
 men to believe the way of fin, is the way of pleafure, profit, 
 happinefs— but 'tis the way of deftrudion and mifery, of that 
 only and to eternity ; if a righteous God configns them, but to 
 the natural and fatal confequences of it. How great a delive- 
 rance, the deliverance from the power as well as guilt of fin, fo 
 clTentially neceffary to the life and happinefs of immortal fouls ? 
 The glad tidings of a Saviour, to fave us from our fins in 
 this world as well as from the wrath to come, fhould be glad 
 tidings of great joy to us. Surely, a glorious Chrift, given of 
 God to this great purpofe, is worthy of all acceptation of a 
 guilty world. This do6lrine demonftrates the neceflity and 
 credibility of a fupernatural revelation from God.- One would 
 think, fober deifts would eafily and readily perceive it. For it 
 is demonftrable, or rather is felf-evident from the conftitution 
 of nature, finners can have no deliverance and falvation, but by 
 a fupernatural remedy provided of God. And this can be 
 known to us in this world, only by fupernatural reveladon 
 from him. 
 
 4thly. The do6trine of the future punifhment, as hath been 
 ftated, is abundantly confirmed, by, and throughout the whole 
 conftitution of the gofpeU A right view of the gofpel confti- 
 tution. 
 
... ( 72 ) 
 
 tution, is of great moment on all accounts ; and particular!}-,- 
 for the decifion of this controverfy . This well ftated and ap- 
 plied, wc apprehend fjfiicient to determine it, to fatisfa6bione 
 I would therefore exhibit, a general view of it,— and then a 
 number of particulars, which all confpire with united force to 
 one central point—a clear decifion of the matter in difpute. 
 This divine conftitution, is a conftitution of government and 
 mercy.'' As ai^ institution of government, it is fitted and 
 defigned by infinite wifdom, to exhibit, fupport, illuftrate and 
 exalt the charadler, authority and government of God in highefl 
 glory, in the falvation of perifhing fmners of mankind. It is 
 fittetd and defigned to reduce us, to a willing, cordial fubjedlion 
 Si?A obedience, in the way prefcribed, by conftitution. And is 
 a difcipline of the heart and life, to form, the minds and conver- 
 lations of mankind in this ilate, to a meetnefs for the heavenly 
 inheritance; and is inforced with the highefl fandions in nature^ 
 in the univerfe, thqfe of eternity. As an infcitution of mercy, 
 it is defigned to exhibit to us, the eternal plan of mxcrcy in 
 Chriil, plainly and particularly, as to '^the terms," *'the way" 
 and "the timie ;" in which, mercy and falvation may be obtain- 
 ed, by it. This, being moil efiential and important for us to 
 know, is made as plain, as it is im.portant. This door of iTiCrcy 
 and falvation is now opened to the whole v/orld, upon the fairie 
 tenns ; but is limited to this life and ilate. At this clofe, it is 
 Ihut up forever. Tl'ie letter, fpirit, and whole frame of the 
 gofpel conflitution, fnews it made for mankind in this ilate ; 
 and not in the future : and that mercy and falvation muil be 
 obtained in this world, or never. Herein, are fet forth the two 
 grand periods of limitation as to time, when mercy may be had 
 by us. This life to every one individually— an'd the end of 
 this world, to tlie whole. race of mankind. Then the fcene 
 clofeth in a Hate effentially different in relpedl to the admini-. 
 ilrationof the divine government itfelf, and all the fubie6ls of 
 it. Then, this inititution of mercy will operate no m.ore, in 
 way of mercy and relief to thofe v/ho are loft : but end, with the 
 finifliing the adminiftration of Chriil's kingdom ; who now 
 rules, difciplines and faves them that are faved, by this confli- 
 tution. Yet, this confdtution as an inilrument of governmiCnt, 
 will remain in full ibrce— and operate moil ilrongly, but in a 
 
 way 
 
way eflentially different from what it now doth, viz. as a rule 
 of iudgment and final decifion of the dates of all mankind s-— 
 and in the way of rewards and punifhments, only* 
 
 This we apprehend to be a juft, general exhibition and view 
 of the gofpel conftitution, in the nature, defign and operations 
 of it, refpe6ling mankind. A few illuftrations v/ill ihew the 
 juftnefs and confirm the truth of it* The tenor of the revela- 
 tions of God, exhibits the following important truths in their 
 connedtion, viz. This world made and earth given to the chil- 
 dren of men, for a temporary ftate of refidence and abode — 
 mankind, in fucccffive generations introduced upon this The- 
 atre, as being m.ade, a6ting, and defigned for a future and eter- 
 nal ftate. The v/ord of God, the covenant cf his grace in every 
 difpenfation of it -, with the miniftry, inllitutions and fervices 
 of religion appointed by God : together with the whole oeco- 
 nomy of providence in all it's difpenfations of light and dark- 
 nefs, mercies, judgments, trials, &c. all fitted and defigned in 
 way of difcipline, to form the minds, memory and characters 
 of mankind for a future and eternal judgment, and an eternal 
 ftate of retribution. All centering in the grand conclufion, 
 " that this ftate and world, to mankind, is a ftate of difcipline 
 and trial, only— the next, the invifible one, a ftate of rewards 
 and puniftiments, only ;" as contrafted with the idea of difci- 
 pline, or change of charader and ftate* And the more clofely 
 we attend to the tenor, fpirit, and complexion of the gofpel 
 conftitution, the evidence of it, rifes more clear, ftrong and 
 irrefiftable. For the provifion of mercy made in it, is not for 
 the fallen angels and the difobedient fpirits of mankind con- 
 figned with them, to the infernal prifon : for verily our Saviour 
 *' took not on him the nature of angels,' "(to be a mediator 
 for the fallen angels, and their affociates in mifery) " but he 
 took on him the feed of Abraham ;"* to be a mediator for 
 mankind ; to carry into effe6t the gofpel plan of mercy in this 
 world. And the whole ceconomy and difpenfation of Chrift's 
 kingdom in this world, clearly evinces this conftitution made 
 for mankind in this ftate, and it's faving operations limited, to 
 this world. The grand apparatus of all faving means therein 
 appointed, arefor this world only 5 and not the future. " The 
 
 L gofpel 
 
 * Heb. 3. i6. 
 
C 74 ). 
 gofpel IS the power of God to falvation to every one who bc- 
 lieveth in this life, only : the miniftry of reconciliation is to 
 reconcile men to God in this v/orld, only : the ordinances of 
 this conflitiition are for this flate, only : none will be admitted 
 by baptifm into our I..ord*s kingdom, in the invifible world ; 
 and the ordinance ot the Lord ^s fupp«ff will be no more (the 
 end of it being eoinpleatly anfwered) when, at the end of this 
 world, our Lord fhall come and linilli his kingelom with infinite 
 glory : and thedifcmlineaf his kingdom is for this ftate only, 
 " that men may not be condemned with the world" in the day 
 of iudgment. Likewife- the addrefs and invitations of mercy 
 and offers of falvation are all to men in this Rate, only : not a 
 fingle one extended to thofe in the infernal prifon. The wif- 
 dom of God cries aloiid, '^ Unto y-oii O me-n, I call, and my 
 voice is to the fons of men. "J AH the me-ans of grace, by way 
 of feeking, driving, &c. are appointe<^ and prefcribed only to 
 mankind in this ftate.|| The terms of life fet forth in this con- 
 flitution, are limited to this ftate, only. '^ He that believeth 
 'in this life, iliall be faved" in the world to come-. " He that 
 believeth not" in this life, fhall be damned in th-e world to come. 
 The commands to believe and repent, inforce-<^i with moft glo- 
 rious encouragements, are only to men in this v/orld :-— not a 
 fingle command or encouragement to any, in the future ftate. 
 And moil: of the commanded duties, thofe of felf- denial, chari- 
 ly, &c. are peculiar ta this ftate. Above all, the great promifes 
 and threatnings, to inforce the- terms of hfe and requifitions of 
 duty prefcribed in this conftitution ; are made, to things done 
 or not dene, in this- life. Not a fingle promife or threatning 
 to any thing, as done or not done, in the future ftate. Which 
 is a demonftration, it is whoHy adapted to mankind in- this 
 world, and will never operate to fave any, that die in their fins. 
 When men die out of this world, they die aut of this confi:itu- 
 tion, and can have no benefit by it, but what is conneded with 
 their tranfa^flions in this life. '^ For there is none of this work 
 and device, to be done afterwe go to the grave, "f '^ Tlie night 
 Cometh, fays our Lord, when: no man can- wGpk/'§ Meaning 
 
 the 
 
 t Prov. 8. 4. Ij We have before noted, the Dr. tells us, S'ca-C Tho'ts 
 p. 265, there is no ground of hope in the revelations of God, to be favcd 
 any other way but in the ufe of thefe appointed means, 
 
 t Eccl. 9, 10. § John 9. 4. 
 
( 75 ) , 
 
 the works of this life, preparatory to eternal lite. Paul tells m, 
 
 '^ after death (without change of character or ftate) the judg^ 
 i"nent."fl Then v/iil all be judged and execution be done, 
 " according to their works and the things done in the body." 
 We before obferved, that our Lord teacheth us, in the parable 
 of the rich man and Lazarus, that at death good and bad, enter 
 into a ftate, not of difcipline, but of retribution. And he pro-^ 
 mifes the penitent thief, " this day Aialt thou be with me in 
 paradife." We read '^ of the fpirits of the jud made perfeA," 
 and of unirnbodied '' fpirits, of difobedient mankind, in pri- 
 fon." Moreover, as the whole gofpel conditution is thus e- 
 videnrly adapted to mankind in this iiate ^ and all the means 
 and faving operations of it> thus uniformly re prefented as limi- 
 ted to this life and ftate : fo it is of importance to add-—'- ali 
 the promiifes of the Spirit of all grace (the adorable fandtifier of 
 all that ax^e and ever will be faved) are nriade to men in this life 
 only,'* All hopes of the Spirit's ftriving v/ith the wicked, end 
 at death. For the Lord hath declared, '^ his Spirit iball not 
 always ftrive with man." And as a confirming teftimony of it 
 to the world, he brought the flood upon the old v/orld, and 
 fliortned the life of man. Gen. 6. ;^, Now, if his drivings with 
 men be not limited to this life and world, anc if he is ever to be 
 given to them after death and in torment -y this iliortening the 
 life of manj could be no confirming evidence, *^ that he fnould 
 not always ftrive with man." To fjppofe it, is to deftroy thig 
 public witnefs and teftimony of God.. All the pronoiies of the 
 Spirit given us by the prophets, (and they abound with them 
 to the church of God, for the converfion of Jews and Gentiles, 
 &c.) are evidently made, to mankind in this ftate, only. Wa$ 
 it true, that fo great a change was ever to be made by his grace, 
 in thedam.ned, as they tell of j it is incredible beyond expref- 
 fion, that no promiife, no notice fhculd be given of it. He is 
 not to be given to them, and therefore we are folemnly cauti- 
 oned '^ to grieve not the Spirit," accompanied with that pref-^ 
 fmg earneft, '' to day^ at1:er fo long a time ^ to day, if you will 
 hear hisvoice, hearden not your hearts."* In the day of judg- 
 ment we are told, the wicked '' fliail be puniihed with an ever- 
 Jafting deftrudion from the prefcnce of the Lord >'' t»ut where 
 
 L 2 the 
 
 ^ Keb. 9. 27. * Heb, 4. 7, 
 
. < 76). 
 
 the Spirit of the Lord is, there is his prefence to purpofe.— 
 This fentence then cuts of all hope of this gift, to fan6lify 
 and faye them. 
 
 It is very clear in this conflitution, that all who are now heirs 
 and ihall finally poffefs the great falvation *'are new creatures, 
 created in Chrift to good works" by the grace of this divine 
 Spirit. ^^ They are waflied, juftified, fanftified in the name of 
 the Lord Jefus, and by the Spirit of our God.'' But all hopes 
 of falvation, to them (that die in their fins) by the facrifice and 
 Spirit of Chrift, is intirely cut off, by that declaration of Paul, 
 Gal. 3. 13, 14. " That he was made a curfe, that v/e mjght 
 receive the promlfe of the Spirit, through faith.'' It is obvious 
 from this text, that the facrifice of Chrift is not defigned, nor 
 will operate to the falvation of any, but thofe who receive the 
 promlfe and gift of the Spirit :--and it is equally obvious, that 
 the faith, by which we receive the promife, is a grace in this 
 life :— and a-like evident, that the purpofe for v/hich the pro- 
 mife is made and the Spirit is given, '^ is fanctification and 
 hoiinefs in this life." " That v/e being delivered out of the 
 hands of our enemies, might ferve him v/ithout fear, in hoiinefs 
 and righteoufnefs before him, all the days of our life."|! '^That 
 we through the Spirit, might mortify the deeds of the body and 
 live," &c. &c. Confequently, as no promife of the Spirit is 
 made to them that die in fin and unbelief— after this life : — 
 and as it is impofTible to them, to receive the Spirit in that 
 flate, to anfwer the grand purpofe, for which he is purchafed, 
 promifed, and given in this life : fo, all pofTibility of falvation 
 is cut off to them, by this declaration of the prefcribed method 
 of falvation, in the gofpel conftitution. For " the method of 
 grace eftablifhcd in this conftitution, has all along been, now 
 is, and always will be, the only way of life, for fmful man."* 
 In this curfory viev/, it feems very evident, that mankind under 
 this divine conftitution are in a ftate of inftru6lion, difcipjine 
 and trial for im.proveiricnt, and that this life and ftate is their 
 only feafon for fecuring mercy and falvation : and that all fav- 
 ing means, and the grace of the Divine Spirit to render them 
 effectual to falvation, are limited to this life and world. The 
 next ftate, is a ftate of retribution, only. And as this is a 
 
 doftrine 
 
 Ij Luke 1 . 70, to 76. * So the Die tells us in his note^ Sermons p. 380 
 
(. 77 ) 
 doctrine of very great pradlical importance, fo our Lord hath 
 taken care abundantly to confirm it, in a variety of parables. 
 He moft plainly, and of fet purpofe teacheth it to the world, in 
 the parable of the fower,-j-— in the parable of the net call: into 
 thefeaj§— -in the parable of the pounds,:j: and in that of the 
 talents. Who can read thefe parables with attention, to- 
 gether with his own expoiition of them ; in connexion, 
 with his reprefentation of the laft judgment, as the clofe 
 of that of the talents, in the 25th ch. of Matthew, without 
 feeing it his manifeil defign to teach us, " this ftate under his 
 adorable adminiftration, is a flate of trial and difcipline to man- 
 kind, to form their charafters for a future judgment, to com- 
 mence at the'* end of the world ; and as connedled with an un- 
 utterable and eternal flate of retribution. Doth he not teach, 
 at the end of the world, he will come perfonally in his glory, 
 to finifh the adminiftration of his kingdom, and fettle the great 
 concerns of it with all his fubjeds, for eternity ? and that he 
 will fettle them in a judicial governmental way, in the way of 
 retribution, and in a ftate of rewards and punifhments ? For 
 when he comes to judgment " his rewards are wich him j" not 
 to give all men falvation, nor to confign a part of mankind to 
 another temporary ftate of difcipline -, and fo leave the great 
 affairs of his kingdom, unfettled : no, but to fettle them effec- 
 tually, and unalterably, " by rendering to every man according 
 to his works, and the deeds done in the body/' For he re- 
 peatedly afTures us, " he will call all to an account :" that he 
 will feparate " the good from the bad, the wicked from the 
 juft :*' that the good and faithful, ftiall receive his divine ap- 
 probation with ineffable rewards : but flothful, unfaithful fer- 
 vants, and all their works of iniquity, " Hi all be caft out of 
 his kingdom," from all the means and grace of it j " caft out of 
 his kingdom into outer darknefs,'' as contrafted with all the 
 glorious light and grace which now ftiines in his prefent ad- 
 miniftration ; " ftiall be caft out into a ftate of weeping, 
 wailing and gnaftiing of teeth :" and that his folemn decifions 
 in that day, ftiall be forthwith put in execution, and terminate 
 in this moft important iffue, viz. " that the wicked ftiall go 
 
 away 
 
 t Mat. 13. j6 to 44. §Ib. 47tQ5X* t Luke 19. 13 to 28. 
 
c 78 ) 
 
 away into eveiiaftmg pumihment, but the righteous into life 
 eternal." And Paul teaches us, then will be the end, and he 
 will " give up the kingdom to God the Father." The ad- 
 minitlratlon of the kingdom of mercy nov/ comes to an ever- 
 iafling end, and ending in infinite glory : **^ God will be all 
 in all" in adminiftration to eternity. Thus, after the judg- ' 
 ment is pad:, the admxiniftration of this great and eternal king- 
 dom is eiTentitilly changed, and with it the.ftate of all the 
 fubjeds of it, from a ft^ice of difcipline to that of retribution. § 
 This illullration and conflrm.ation of the general exhibit given 
 of the gofpel confritution, feems fully decifive. Since the te- 
 nor of revelation, the letter, fpirit, and whole frame of the gof- 
 pel coniLitution, exhibits it to the world made for mankind 
 in this world and not in the future— and all the faving means, 
 grace and operations of it in recovering fubjeds of mercy to 
 eternal life, are limited to this life and worM. Will all men 
 be faved at the day of judgment ? No, die conftitution an- 
 nounces and aiTures us, in that day, all the wicked will be con- 
 ,figned by fentence and execution to an everlafting punilhiiient 
 in righteous retribution, " for the things done in the "body." 
 And further, tliat all hope of end, or reftitution from that ilate 
 of punifnment, is eternally cut off; bec?«ufe the adminiflration 
 Oi the kingdom of mercy comes to an everlafting end with the 
 decifions of that day. What now is the obvious, and irrefiilablc 
 
 conclufion ? 
 * I Cor. ly 24, 28. § We are told. Salvation for all men, p. 14, 
 '' There wiil he a great deal to be don3, after the found coming of Chrift, 
 for the accomplifliment of which a long period of time would be rcquifite be- 
 fore the plan of God could be compleated, which he had trufted his Son to 
 bring into eifed." A moll unfcriptural, obnoxious, unaccountable (en- 
 timent ! We trufl we have faid enough already to fnew Paul teaches the 
 contrary doftrine in the pafiage whence they would colled it. And our 
 Saviour in his parables, in conjunftion with the whole current of fcrip- 
 ture, deciiiveiy teaches the contrary. I would aifo fubjoin the Dr's wit- 
 neis againil it. In his fermons, *' Breaking bread a gofpel inftitution," 
 p. 47. he tells us. There is no other '« coming of Chriil" fpoken of in 
 fcripture, but his " coming at the end of the world, in the glory of his 
 Father, with his holy angels," when a period will be put to the admini- 
 flration af God's iiingdom in its prefent form." And p. 48. he will not 
 come until the '< myllery of God is finilned, and time fnall be no more." 
 On which I obferve, " the coming of Chrift" mentioned i Cor. 15. 25, 
 is his coming to judgment, for there is noRe other fpoken of in fcripture. 
 
 Thtn 
 
( 79 ) , 
 
 conclufion ? Thus cut ofT and cafe out of the kingdom, thei^ 
 mifcry mud be as laftingand endlefs as their immortality ; by 
 the force of that conftitution " which all along has been, now is, 
 and always will be the only way of life for finful man." Tlieir 
 itate becomes as abfolutciy hopelefs, as though no plan of mer- 
 cy had ever been concerted ; and no conftitution of grace and 
 falvation in purluance of it had ever been exhibited to the 
 world. Should it be aficed, is there no hope or poffibility that 
 this conftitution may be let ande, and another fubftituted to 
 give relief to them that finally perifh ? Were it fo, this is of 
 no avail to the univerfalifts -; for their fcheme is, that provifion 
 and fecurity of falvation for all men is made in the golpel plan 
 of mercy : of courfe, were this pofTible, their fcheme is in ab- 
 folute ruins— they are reduced to the fame landy foundation 
 of hope with the infidel world. But lee us confider the impof- 
 fibihty of it. Can that conftitution ever be fet afide, the dif- 
 penfation of which is fo often dignified in the lofty ftile, the 
 kingdom of heaven ? concerted in heaven, fent dow^n from 
 thence to execute the eternal plan of mercy in this world and 
 condu61: us to heaven ? when, a*. an inftitution of government 
 it is, for wifdom, benevolence, juftice, energy and glory, the 
 moft amazing ever introduced into the univerfe ? and when 
 the grcateft facrifice ever made, that of the only begotten Son 
 of God, is made in fupport of the authority, laws and govern- 
 ment of God, to make way for theintrodu6lion and fupport of 
 it, and to infure the eternal energy and efficacy of it ? Can it 
 be fet afide after it hath ftood for ages,fupported by innumxcrablc 
 miracles and immediate atteftations of God, as well as by the fa- 
 crifice 
 
 Then the Dr. faith, '* a period will be put to the adminiftration of the 
 kingdom of God in its prefent form.'* Now we read of no other change 
 in adminiftration, but that defcribed v» 28. ** the Son himfclf (ubjeft, and 
 God all in all." Surely, this change will not take place, till the Son 
 hath compleated his whole work with which he is intrulled to bring into 
 cffe<it. In this the Dr. is expreft, *' he will not come until the myftery 
 of God is finiilied :" and when this it Hnilhed, furely there can be no 
 great deal, nor any thing more to be done ; ncr any long period requifite 
 for fach a purpofe : nor can there be any next Hate, as temporary, after 
 the judgment : for the Dr. is exprefs, " time ihall be no more." And 
 in page 37, he reprefents thofe who are not awakened to life in this world, 
 as *' undone for the future world ;'* if** uadone for the future world," 
 ^hey cannot have everlafting life in it. 
 
crificc of millions and millions that penili'^d in the ftood, in So- 
 dom and Ghomorrha, i n the devoted nations of Canaan, with the 
 Amalekites, the rebellious Ifraelites, &c. &c. whole deibudi- 
 ons were in ftipport of the juflice and honour of it ? like wife, 
 after it hath been fupported by falvations beyond annumerati- 
 on, given to the heirs of falvation, and to thofe in all ages who 
 have been faithful in the fupport of this divine conllitution ? 
 Can the eternal fandions of rewards and punifliments in it, be 
 fet afide, when they are the great necefiary fupports of the mo- 
 ral government of God through the univerfe ? and (o effenti- 
 ally neceiTary to fupport this conftkution, to illuftrate the infi- 
 nite importance of it, and to inforce the terms and requifitions 
 of it ? add to this, v/hen it is the great charter of falvation to fin- 
 ful men to all that iliall ever be faved, and the only bafis of 
 their hope and fecurity of everlafling life ? Can this foundati- 
 on in Zion fail them ? In a word, w^hen the authority, w^ifdom, 
 truth, jufbice, goodnefs, and immutability of God, and glory 
 to God in the highefb, as the end of it are all pledged for the 
 fecurity and fupport of it ? Thefe things considered, is it pof- 
 fible to conceive of a greater impofTibility than that it Ihould 
 ever be iet afide ? Wherefore we conclude tkis conftitutibn a« 
 hath been explained, mufl: undoubtedly remain v/ithout change, 
 in full force, while there is perfection in the deity, or govern- 
 ment and {lability to be found in the univerfe. The fubje6l 
 may yet appear clearer, w^hen fome particulars of the conftitu- 
 tion are confidered. This fubje6t fuggeils the following re- 
 flections. 
 
 Reflection i. How ailonifliingly glorious this divine con- 
 llitution ! It is furely worthy the acceptation of the whole 
 w^orld ; with the moft full, firm, cordial and obediential faith. 
 For herein a moft glorious way of falvation is opened to finful 
 man, fiire, ftedfaft and immiovable -, v/herein all the mora] per- 
 fections of God are mofl: brightly difplayed. Wherein the 
 glory of the everlafling Father, of the eternal Son the redeem- 
 er, and Spirit the fanClifier -, and the glory of the mercy and go- 
 vernment of God, fliine forth in higheft and eternal luftre, in 
 the contrivance, the conftrudion, the adminiftration, the ope- 
 ration and final iflTues of it. 
 
 Reflection 2. How inexcufable the infidel world, who rejeCl 
 
 the 
 
the gofpel conftltution, which carries in it fuch numerous, plains, 
 incontetlible marks of it's divine original, which proclaim it 
 to be of God ? 
 
 Reflexion 3. How inexcufable are the negledors of this 
 great falvation ? fmce the God of love, in the gofpel conftitu- 
 tion, hath publifhed to the world his adorable plan of mercy and 
 falvation for perifhing mankind ; and hath opened the door to 
 all upon the fame gracious terms. And addreffes our ingenu- 
 ity and all the tender feelings of our hearts, with his infinite 
 benevolence in gift and defign. " God fo loved the world as 
 to give his oiily begotten fon'*— this is the unfpeakable gift — 
 *' that whofoever believeth in him" of all ages, nations and ge- 
 nerations, *' fhould not perifh, but have everlafting life :'* this 
 is his all-important defign. Since he hath fet him at the 
 head of this glorious kingdom of mercy, to compleat the fal- 
 vation of all that: believe in him. And under his reign, ad- 
 drcffeth us with the univerfal offer of it— whofoever will may 
 come— -and ^' he that believeth fhall be faved." And hath put 
 it upon the lowed terms poffible, which can confift with the ho- 
 nour of his adorable authority, majefty and government. '^ Be- 
 lieve and thou fhalt be faved ;" " repent, turn and live.'* And 
 God hath gracioufly furnifheduswithalldefirablefavingmeans, 
 accompanied with an abundant encouragement of all-fuffici- 
 ent grace in the due ufc pf them. And to induce and inforce 
 our compliance with the terms of life, he not only addreffes to 
 our ingenuity and tender feeling, which are but feeble fprings 
 of action in degenerate minds ; but alfo to our hopes and fears> 
 the moil powerful fprings of a6lion in our natures. And toi 
 thefc he addreffes the highefl and ftrongeft motives in nature 
 and eternity. With the hope "of eternal life," and fear "of ever- 
 lading punifhment." " He that believeth fnall be faved, and 
 he that believeth not fhall be damned." Surely if we are found 
 among the negledors of fo great falvation, and perifh from un- 
 der a conflitution which fo exalts us, as to heaven, of all men we 
 muft be among the mofl: miferable. For how jufl, how neceffarv 
 by conflitution, and how aggravated fuch a damnation ? It 
 <^ he that defpifed Mofes law, died without mercy, under twa 
 or three witnefTes," "of how much forer punifhment fhall he 
 be thought worthy, who bath trodden under foot the Son of 
 
 M Cod^ 
 
( 82 ) 
 God, and hath counted the blood of the covenant v/herewlth 
 he. was fan£lined, an unholy thing, and hath done defpiteunto 
 the fpirit of Grace." Heb. lo. 28, 29. 
 
 Refteclion 4. The immutability and eternal duration of 
 this divine conftitution, doth indeed carry in it eternal terrors 
 to finners who go on in their fins to perdition -, but v/ithal 
 brings to them the higheft encouragements in this life to '^ turn 
 and live.*' The inftruction is, believe on the Lord Jefus 
 Chriil with a livin^;, obediential faith, and this a^rcat falvation is 
 afTurcdly yours, I'he importunate language of it is, '' to day^ 
 while it is called to day, hearken to his his gracious voice" — 
 comply with his gracious terms, that you rnay efcape the tcrri- 
 ble deftru6tion of the threatning, and inherit the unfpeakable 
 good and glory 01 the promifes. Finally, this divine confti- 
 tution addrefies to believers, to all the faithful in the family of 
 God, the language of ftrongeft encouragement, fupport and 
 confolation in running the chriilian race, and maintaining 
 the chriilian >varfare faithful to the end. In this way their 
 vidory and triumph, their falvation and glory, will be 
 fure and everlailing. For this purpofe the eternal plan of mer- 
 cy was concerted and is publilbed to the world in this confti-^ 
 tution, '' he that hath begun will finifh his good work" in 
 infinite perfei^lion and glory. Their Redeemer is Almighty 
 —he is at the head of this kingdom of mercy— he hath open- 
 ed the way and eftablifhed the foundation and eternal fecuri-^ 
 ties of it in his own great facrifice— -he hath all power in hea- 
 ven and earth— power all-ftifficient tofubdue his enemies and 
 compkat the falvation of his people ; and he will reign till he 
 hath compleated his work, and the '^ myftery of God is finilh- 
 ed." He will never give up the kingdom till he comes in 
 his glory 5^ to take vengeance on his enemies, and punifh them 
 with everlafting deflru6lion and compleat the falvation of all 
 that are his : to be eternally " admired and glorified in all that 
 believe." "What an addrefs of encouragement, fupport, and 
 comfort this to all true mourners in 2 ion, to all the feeble 
 and faint-hearted in the flock of God, in all their afflidions, 
 trials and conflicts ? they fhall return to the heavenly Zion, 
 with everlafting joys and fongs of falvation. We now pro- 
 ceed to conlider feveral particulars of this divine conftitution^ 
 
 •^vhich 
 
( 93 ) 
 
 which all confpire with united force to a deciflon of this contro- 
 verfy. As firft, the elTential and necefTary terms of life and ' 
 falvation fet forth in the gofpel conllitution and proclamation, 
 cut off all hope and pofTibility of falvation to thofe that die in 
 their fins. For by this conftitution, falvation depends on cer- 
 tain terms as embraced or rejedled by linful men, in this life. 
 I fhall illuftrate it in the article of gofpel faith only : this is 
 made abfolutely and effentialiy neceilary in this life to falvati- 
 on. There is no declaration or promife of God to be a ground 
 of faith, nor command to believe, nor pi-omife or encourage- 
 ment to induce faith, nor grace to effect it with diyine power 
 to any, beyond the grave. And yet faith is fo necefTary, ^* that 
 rio man can be in a ilate of acceptance with God, till he is a be- 
 liever ;" and " men's being believers or unbelievers is the 
 grand cliftint^ion the fcripture makes between them," and " fo 
 interefting that falvation or damnation depends upon it."* 
 The indifpenfible neccffity of faith to falvation, is fet forth 
 many ways— -by conftitution, falvation turns upon it. " He 
 that believeth is palTed from death to life," "hath eyerlailing 
 life," and " he that hath the Son hath life," and ^' he that 
 hath not the Son hath not life," " ihall not fee life." By 
 conftitution, it holds ah immediate, infeparable conne6tioi> 
 with it : by command, " believe on the Lord Jefus Chrift and 
 thou Ihalt be faved ;" by promife, " lie that believeth fhall 
 be faved :" by declaration, *' the gofpel is the power of God 
 to falvation to every one that believeth," Jew or Gentile- *- 
 ^? we are faved through faith'^ and believers receive adtual 
 " falvation as the end of their faith." J Hereby thofe who 
 die in unbelief arc evidently cut off from falvation. They 
 c^in't be fayed without this term fo immediately and infepara- 
 biy conne6^ed with it : and it is impoffible they can ever fay, 
 *^ we are faved through faith" " ^nd receive lalyation as the 
 end of faith" in the fenfe of this, conftitution. Moreover, no 
 one can be faved without the prerequifite qualifications made 
 effentialiy necefTary to it by conftitution j which are all elT^nr 
 tially connected with faith. I mention only our juftification, 
 adoption and fandification. No one ca^n be faved who is not 
 in a ftate of juftification and life : for till then he has no par- 
 don 
 * See the I>r's note. Sermons p, 175. % 1 Pet, i, 9. 
 
don of fin and title ta life ; but is under condemnation and 
 wrath. And juftification and glorification are infeparably 
 connedcd togedier, Rom. 8. 30. and it is mofl evident in this 
 divine conflitution, that faith is the appointed medium ^^ of 
 our juftification to eternal life, and is efTentially neceflary to 
 it. Paul teaches it abundantly in his epiftles to the Romans, 
 Galatians, &c. ''that thejuft do live by faith,'* " that the- 
 righteoufnefs of God is by faith of Jefus Chrift unto all and 
 upon all that believe/* (unto juftification and life) and " there 
 is no difference." They " being juftified freely by his grace, 
 through the redemption that is in Chrift Jefus, whom God 
 hath fet forth to be a propitiation through faith in his bloody 
 to declare his righteoufnefs," '' that he might be juft and the 
 juftifier of every one who believeth m Jefus." And in- 
 troduces believing Abraham as an example of juftification by 
 faith, as a pattern (in the terms and method of lalvation) of all 
 true believers, and the father of the faithful, that fhall ever be 
 faved. And draws his conclufion once and again, '' therefore 
 we conclude a man is juftified by faith," '' therefore being juf- 
 tified by faith," &:c. And declares, '' Chriit is the end of the 
 law for righteoufnefs to every one that believeth." Rom. 10. 4. 
 So that '' grace, Chrift and faith are all necelTary to juftification 
 of life, and the latter as truly as the former, tho* in a difi^erent 
 view."§ " The plain truth is, the juftifi.cation of life, thro' the 
 gift of God's grace, and his gift thro' the obedience of Chrift 
 to death, is no where in the facred writings, faid to be beftowed 
 upon finners in common : J; neither are the finners, upon whom 
 it is beftowed, pointed out by their names ; but by this grand 
 charaderiftic, '' faith in Jefus Chrift." Now, as unbelievers 
 that die in their fins, can never exercife this faith fo efTentially 
 
 necefTary 
 § See Sermons, p. 162, at the bottom. Ibidem, p. 158, at the top. 
 J This and other pafTages of the Dr. is in dire6l contradi(5lion to their con- 
 itrudion of Rom. 5. 18. Their conftrufiion is, that juftification of life i« 
 *•* to finners in common," the gift of it is to ** all men, believers and un- 
 believers." The Dr. reftrias it to the fubjefts *' of faith in Jefus Chrift." 
 TheJT conftruflion muft be falfe, for it makes the apoftle diredly to con- 
 tradift and overthrow the dodrine of juftification by faith,, which he la- 
 bours with fuch pains and force of argument to eftabliih and confirni in 
 this epiftle and elfewhere : for if juftification of life is come upon all unbe- 
 lievers, it certaijily is not come to them through fdith. Of nccelTity then> 
 
 by 
 
necefTary to thek juftifica;:idn and life ; the confequence is clear,- 
 By this conftitution they are and will be cortfigned to eternal 
 condemnation and wrath. It is evident likewife, that none but 
 the children of God^ by regeneration and adoption, will ever 
 inherit his eternal kingdom. The apoMe lets forth this con- 
 neciron, ** if children, then heirs, heirs of God and joint heirs 
 \yith Chrift."* And by this heirlhip we rife to the heavenly 
 inheritance. Now,, our adoption, as well as juftifieation, is by 
 die medium of faith, only. *^ But to as many as received him, 
 to them g^ve he power to" become the fons of God, even to 
 them that believe on his name."§ " JFor ye are all the cliildren 
 of God by faith in Chrifl Jefus." J They therefore who die 
 without this faith, are not the children of God, nor can inhe- 
 rit with them in his eternal kingdom. San6lification is alike 
 necefTary to cjualify, to meeten us for and infure us falvation^ 
 And this alfo is effentiaily connected with faith, as the living 
 principle of ir. And the faith that faves and by which ^* the 
 juft do live," is every where in fcripture diftinguifhed from 
 all others, by its fandifying operations and fruits. " It will 
 have a pov/erful influence on men's hearts and lives ;" and is 
 fpoken of as that which " purifies the heart,"-|- " works by 
 love 3 "II as that " which overcometh the world :"§§ " Yea as 
 that which is a living, a6live, never-failing principle of all 
 holy obedience to the laws of God-."|}jj *^ And there can be no 
 true virtue, gofpel holinefs or good works in a religious {tni^c, 
 only as they proceed from a principle of faith in Chrift, and 
 fuch a temper of foul as will argue men to be the children of 
 God, and born from above. "J:j: *' 'Tis plain from the fcrip- 
 tures, that falvation by grace, through Chrifl, is in the vray of 
 obedience ^ fuch an obedience as proceeds from a heart puri- 
 
 by all men, in this text, we muft underftand all that are in Chrill by faith, 
 his fpiritual feed, the heirs of faith agreeable to his main fubjeft, ** the 
 jalHhed by faith,'* v. j.— '* who being jaltlhed, fhall befaved from wrath 
 throug-h him," v. 9.— who have received <* the atonement and reconcili- 
 ation,*' V. II,— «< who have received abundance of grace and the gift of 
 righteoufnefs," v, 17.— Nor can final unbelievers ever be the fiibjecls of thi^ 
 faith, nor of this juftification of life, which includes exemption from con- 
 demnation and (offering the future torments. This cannot be till both 
 parts of a contradi(^ion can be true. 
 
 •ilom. 8. 17. § John i. 12. X Gal. 3. 26. f ACis 15. 9. || Gal. 
 5, 6. §§ I Jahn 5. 4. i||| Seaf. Tho*ts, p. 31. Ji Ibid, p. 279. 
 
( 86 ) 
 
 fied by faith and purged from dead works to ferve the living 
 God." " This is evidently the dodrine of the bible. It 
 makes no provifion of mercy for finners continuing fuch ; but' 
 pofitively excludes them the kingdom of heaven, notwith-^ 
 ftanding the grace of God and merits of the Redeemer." The 
 texts to this purpofe are fcattered all over the writings of the 
 evangelifts and apoftles : nor is there' any roonri to difpute in . 
 this matter."* Now it is very evident, ^^ as no provifion of 
 mercy is made for finners continuing fuch," fo thofe tliat die 
 in their fins, will be excluded falvation in the day of judg- 
 ment, and mufl remain eternally excluded from it : Becaufe 
 it will be forever impofTiblcj they fliould have that faith, juf- 
 tification, adoption and fandiification prefcribed and made ef- 
 fentiaily necelTary to falvation by this conftitution ; wherein 
 " faith in the promifed feed (the adorable MefTiah) has all 
 along been, now is, and always will be, the only way of life 
 for finful man." 
 
 We add, no one can be faved by all the provifion, grace 
 and mercy in the gofpel proclamation in any way, but in com- 
 pliance with the ternris of life fet forth in it. It is of the nj\ture 
 of all pi-Qclamations of mercy both of God and man, ^* to ex- 
 hibit the plan and method of mercy, to difcriminate the fjb- 
 jefls of mercy, and to afcertain, limit and bound it by the 
 terms of mercy itt forth in them." There is one conftrudli- 
 on to both, viz. '' the terms of mercy and life fet forth," " are 
 a moft effential part of them." All hope beyond this is ab- 
 folute prefumption, is unreafonable, unfcriptural, and againft 
 the comm.on fenfe of mankind. And the terms of life and fal- 
 vation in the gofpel proclamation, are fo effential they mufl 
 be fupported in all their necelTity and importance to anfwer 
 the great defigns of it, to fupport the authority and govern- 
 ment of God, do honour to it, and to inforce compliance with 
 the terms and requifitions of it, fubjedtion and obedience : all 
 hope of it without is vain. And this affords an eafy, conclufive 
 anfwer to all their arguments drawn from the terms of " uni- 
 yerfality" found in the gofpel proclam.ation. It is freely al- 
 lowed, terms of '' unive^faUty" are ufed refpe6ling the great 
 titonement. " Chrift is the Lamb of God, which taketh 
 
 away 
 
 * Seaf, Tho'tJ, p. 280. 
 
( 87 ) 
 away the fins of the world ;'' " he hath made propitiation for 
 our fins, and not for ours only, but alfo for the fins of the whole 
 world j" hath tafted death for every man j'' i. e. that every 
 man, Jew or Gentile^ may be faved upon the fame terms of 
 life : but no one in any other way. The adorable grace of 
 God is fet forth in terms of " univerfality," by the angd ; " I 
 bring you glad tidings of great joy, which fnall be to all peo- 
 ple"— ^" peace on earth, good will towards man ;" denoting 
 it is of univerfal, infinite importance to all— a door is opened 
 that they may be faved on the fame terms. Again, " God 
 wills all men to be faved, and come to the knowledge of the 
 truth*' as the means to it. Not only wills it, but enjoins it by 
 all his dread authority, " commanding all men every where 
 to repent for remiiTion of fins." Yea, enjoins it on ail upon 
 peril of damnation : " He that believeth not (hall be damn- 
 ed*" Now, in that part of the proclamation which exhibits 
 the benevolence and love of God in its higheft glory, ^^ in gift 
 and defign/' this matter is clearly *^ afcertained." Our Lord 
 tells us, John j* i6> '' God fo loved the world that he gave his 
 only begotton Son, that whofoever believeth in him ihould 
 not pcrifh but have everlafting life." Here the plan of mer- 
 cy is exhibited clearly and in full to us, in the adorable fpring 
 and furce of it, the love of God " in the way of its exercife,'* 
 in the gift of his only begotten Son," the fubjeds of mercy are 
 difcriminated, and the extent of mercy exprefsly limited by 
 terms, to ^' whofoever believeth in him fhall not perifh, but 
 have everlafting life." Is this declaration upon the plan of the 
 univerfal falvation of all men, or of thofe only '^ who believer* 
 Did not our Lord underftand the plan of mercy, he came to 
 publifh and carry into execution ? Doth he nor give it to us, 
 moft truly and faithfully ? Surely. Then, there is no room 
 for a moment's hefitation, his declaration is decifive " all that 
 believe Ihall be faved," the reft Ihall perifh, as excluded^ by 
 the terms of falvation fet forth in the proclamation. Which de- 
 fignedly defcriminatc " the fubjedls of mercy and life." The 
 univerfalifts argue the atonement, grace and mercy are fet forth 
 in univerfal terms, and in this partial view of the fubjeft, infer 
 — therefore « all men Ihall eventually be faved." The con^ 
 clufion is falfcs And the error of i: is manifefl i becaufe, la 
 
 this 
 
this^way, the terms of life and falvation fet up m the conflku- 
 tion and proclamation, wlilch make ^^ a moil elTential part of 
 it," are excluded ; and the conclufion drawn, not only with- 
 out them, hut in direcl oppofition to them. Whereas all the 
 efTential parts of the proclamation, with its defign, muH! be 
 taken togedier to form a right conclufion : and then it will 
 be dire6liy contrary to theirs, viz. that all thofe who " believe" 
 and comply with the terms of life, and thofe only, ^' Ihall be 
 faved." To the decifion of this important queftion, who of 
 mankind Ihall finally be faved ? -the genepal tt.rus of grace 
 and mercy muft of necelTity be limited in their cbnftniftion, 
 by *' the partieular terms of life and falvation" which '* dvfcri- 
 tninate the fubje6ls of it /' otherwife we inttroduce an irrecon- 
 cilable oppofition and contradiction betv/een them : making 
 the terms of life necefiary as they are by conftitution, and un- 
 neceifary, ' as final unbelievers will -be faved without them : 
 which is abfurd. Their conflrucVion exhibits the wifdom of 
 God which hath appointed thefe terms of life— the grace of 
 God which hath given -them to perilling fmners— and the au- 
 tht3rity of God which hath enjoined them with the higheft fane- 
 tions, of faivation and damnation, to be inconfiflent in exer- 
 eife, operation and effect, in the- fame plan and conftitution of 
 mercy : in making thefe elTeiKial terms both neceffary and 
 unnecejfTary ; faving fome with and others without them : 
 whirch is grofsly abfurd and inipious. 
 
 Moreover, their conftruflion- tot ally defeats the important 
 iiefigns to'be anfwered by the gofpel terms of life. The way 
 of falvatbn by faith is fitted and defigned to anfwer the mofl 
 important purpofes in the government of God. For the wif- 
 dom of God hath appointed faith the medium of our union 
 to Ghrift, and intereft m all the eternal benefits of his redem.p- 
 tion, to difplay the righteoufnefs of God, " as juft and yet the 
 jufriiier of every one who believeth in Jefus*'— '^ to illustrate 
 the rrches and glory of his grace" in this way of juflificatioa 
 and faivation— to do infinite honour to the atonement and 
 righteoufnefs of Chrift"— " to cut off all boafting and glory- 
 ing in the creature"—" to illuftrate the truth,certainty andglo- 
 f y of the promifes made to f^iith"— and to reduce and fubjefi: us 
 by faith to the authonty and government of God^ by means 
 
 of 
 
. ( 89 ) . . . 
 
 cff \Vhich it is reftored in the hearts of his willing and obedient 
 people to the praife of his grace." In a word, it is for the ho- 
 nour and fdpport of the authority and government of God and 
 glory of his kingdom,- in an infeparable connexion with the 
 highefl good of the faithful, the heirs of faith '* in their juilifi-. 
 cation, ^ adoption, fanftification and final glorification/' De- 
 figns thefe of fuch magnitude, glory, and importance as are 
 undoubtedly infinitely too great to be facrificed to make way 
 for the fUvation of the unbelieving and difobedicnt-. Where- 
 fore, we conclude no man can be juftified and faved but by 
 the faith of Jefils Chrift t fo that " as no provifion of mercy is 
 made for fmners continuing fuch,'' final unbelievers rnuft ine- 
 vitably perilh for ever, all the provifion, grace and mercy of 
 the gofpel proclamation notwithftanding. So cur Lord hath 
 taught US" to conceive of this firbjed:, to argue and draw our 
 conclufion^ in the parable of the fupper, Luke 14. 16 to 25, 
 The provilian is full and abundant^ the invitation is univerfal, 
 but thofe who do not in this life come in upon the invitation 
 and ofFer^ " fnail none of them ever tafte of his fupper." v. 24^ 
 Other arguments might be adduced in proof" that the general 
 t^fms mufl be limited in conftruction, by " the particular 
 terms of life and falv^ation held forth in the gofpel ; but it is 
 ileedlefs, for common fenfe teachcth it : (e.g.) Should any of 
 the fovereignties of the earth, ilfue a proclamation to their 
 fubjedls in rebellion, couched in never fo ilrong, general and 
 tiniverfal terms of gmcc and benevolence, inforced with the 
 ftrongeft alllirances of pardon and reftoration to thofe " who 
 would lay down" their arms, fwear allegiance, fubmit to govern- 
 mentj and become good fubjefls, &c." and Ihould any one take 
 it into his head upon this, to run and preach " glad tidings of 
 great joy"— ^^ all die rebels in the dominion fhall be pardoned, 
 feftored, one as well as another," and alledge inproof of it, *'the 
 proclamation exhibiting the plan of mercy is fuil, the terms are 
 tini/verfal, and it is the very glory of the proclamation that 
 thofe who do not comply with the terms of mercy and pardon 
 held forth in it, nor anfvv er the defign of it, ilaail be finally 
 pardoned a^nd teftored as well as thofe who do ^ would not 
 every man of com.mori fenfe, j'^idge fuch an one delirious, or 
 void of common fenfe I Still it may be a queftionp why are 
 
 N fuch 
 
C 9^ ) 
 fuch general and liniverfal terms made ufe of to f<»t forth the 
 
 provmon and grace of the gofpel, " if believers only fhall be 
 laved ? Since (bme fuppofe they are defigned to teach us ^^all 
 men fhall eventually be faved," and will admit of no other 
 rational conilnjdtion. The anfwer is eafy— — the wiillom and 
 nece filty of them are plain to be fhewn, '^though all men 
 will not be,faved> and thofe Only who' believe/' How coiild 
 the great defigns of divine government and meixy be carried 
 into execution without them ? No one is inferted by name, 
 nor would fuch ah infertion anfwer the defio-ns of o-overnment 
 in a {late of trial. How could the all -fufficiency of the atone- 
 ment aiid grace be fet forth^ but in general terms P Again, 
 how could afiy one (not named) be v/arranted to hope and 
 trufl in it upon the ternis of life, unkfs it was exhibited as all- 
 fufficient and free to all upon the fame terms ? The terms, of- 
 fers and commands m.uft be univerfal, that all m.ight read their 
 concern in it, and to open a door of hope and falvation to all 
 natic>ns and chira6lers of mankind without dillindlion or ex- 
 ception of any, on the fame terms, and that the believing of 
 all nations might befaved, and tofubjecl the unbelieving and 
 difobedient to the blame and righteous condemnation which 
 awaits them.. This is undoubtedly the defign of them. This 
 vindicates the wifdom, ufe and neceiTity of them, tlK)ugh they 
 are neither defigned nor fitted in any juft conftrudion ofthemj 
 in the leafl to encourage any hope of falvation' but in com- 
 pliance with the terms" of life held forth to us« Herein we 
 have a clear confiflency between the general and particular 
 terms— -a perfed harmony in theiif nature, defigh and ufe. 
 The great obie6l of our Saviour's miniflry and that of his apof- 
 tlesy was evidently to {(tt forth the pro vifi on of falvation made 
 for finful men, the importance of it, the terms on which it 
 might be had;, and to urge compliance with thefe terms as the 
 only way in which any v/ould be finally laved. And nothing 
 more diflant from them, than to teach conteiTipt of thefe terms 
 as difpenfible, and what would in fad be difpenfed with to the 
 final negledors and difobedient, againit which their admoni- 
 tions and warnings are moft pointed. As to the numbers of 
 mankind who ihould finally and eventually be faved, it ap- 
 pears not to have b^^p, the objed of their attention 5 certain- 
 ly 
 
( 9^ ) 
 
 ly not of their declfion. They reft it on this general ilTiic^: 
 an 'y innumerable nriultimde out of all nations fhall be fayed :*' 
 as yth chapter of Revelarions, all the believing and obe- 
 dient fhall be fayed, but all the difobedient *^ fhairbe punifhed 
 with everlafting deftrua-ion." And this ought to be decifiye. 
 Hitherto we have argued all hope and poflibiiity of falvatioa 
 to thofc who die in their fins/ is cut off by the neceflary arid 
 efientiai terms of life held forth in the gofpel conftitution and 
 proclamation ; in which gofpel faith is made fo abfolutely jne- 
 ccffary to it, that " falyation or dannnation turns uppn it :'* 
 "it is elfentially and immediately conne^ed with it rnany 
 ways ;'' and elTentially conneded with other pre-requifites 
 which are made indifpenfibly neceilary to falyation/' In a 
 word, fo that without it, no one can be faved by <ill thp pro- 
 vifion, mercy and grace of this divine- proclarnation, in the 
 true, juft and neceflary conftriiaipn of it. It is this unfolds 
 " the plan of mercy," ^^ difcriminates the fubjefts of m"ercy.," 
 ^' and limits the mercy to thofe v/ho cornply with the terms 
 of life herein fet forth." All hope beyond is abfurd, fatal pre- 
 fumption. In this way we fee all hopes are entirely cur off to 
 final unbelievers, without ronfidering the damnatory ciauies 
 annexed to inforce the terms. But thefe are annexed, yea, are 
 an elTential of this divine conftitution and proclamation, ^and 
 do more ftrongly conBrm the fame conclufion. For it is as 
 true, '^ he that believeth not ftiall be damned,'' as *^ he that 
 beiieveth ftiall be fayed," and thefe are oppofite the one to the 
 other : fo that he who is a fubjed of the curfe cannot be of 
 the bleinng. This is of fudr great weight as deferves a dif- 
 tind difcuffion. Wherrforc we obferve, fecondly, the wick- 
 ed that die in their fins, are by gofpel conftitution all profcri- 
 bed and forever excluded the kingdom of God and eternal life, 
 and configned to a puniftiment which excludes all hope and 
 poflibility of it. We read this profcription and condemnati- 
 on * in many declarations and unalterable ftatut^s of the gof- 
 
 * Perhaps progregammenoi eis tmita to hrima^ Jude 4tli, tranflatcd ** who 
 
 were before of old ordained to this condemnatipn," might as literally, 
 
 juixly, and more clearly be rendered *' who were profcribed to this con- 
 
 ^demaation ;'* intending by forewritten ftatutes, threatnings, defcriptions^ 
 
 •"and deciaraiior.s detlgrvatirtg their chara^ers and condemnation, 
 
 ^2 ■ 
 
( 9^ ) 
 
 pel . We have it from the higheil authority, the Saviour him- 
 
 felf, John 3. 36, '' He that bclieveth on the Son hath ever- 
 iafting life ;" " and he that believeth not 11 la}! not fee life (i.e. 
 fhall not enjoy everlafting life) but the wratia of God abideth 
 on him." Paul announces it in a manner of addrefs that im- 
 ports it one of the mod plain, fure and important truths of the 
 golpel, whicii he prefumed no chriftian could be ignorant of 
 and no one would deny, i Cor. 6. lo, 11. ^^ Know ye not, 
 .fays he, (i. e. by the plain dodrine and conflitutionof the gpf- 
 pel) that the unrighteous fhall not inheritthe kingdom of God V 
 and to put it forever out of all doubt adds, f ^ be not deceived : 
 neither fornicators, nor idolaters, nor adulterers, nof effeminate, 
 nor abufers of them/elves v/ith miankind, nor thieves, nor cove- 
 tous, nor drunkards, rior reyilers,nor extortioners, fhall inherit 
 thekingdomof God:" intending, no doubt, thofewhofe charac- 
 ters thefe are at death & the final judgment. It was his conflant 
 doctrine, of v/hich he reminds the Qalatians j copcluding his 
 annumeration of the works of the flefli thus, " of the which I 
 tell you before, as I have alfo told you in time pafi, that they 
 which do iiich things fa all not inherit the kingdom of God.'* 
 Gal .5.21. To the fame purpofe are Ephef 5 • 5 • Rev. 21.8. 
 and by an unalterable ilatute of this conflitution, it is written, 
 Heb. 12. 14. '^ without holinefs no nian fhiall fee the Lord.'* 
 And by many pofitive declarations before cited, which need 
 not be repeated, the wicked are configned to the damnation of 
 hell. There is no confLiiution in the v/orld where ftatutes of 
 profcription to traitors and enemies are rnore plain, and fo in- 
 wro't in the conflitution, as thofe in the gofpel againil the fi- 
 nally difobedient. Now every one knows the force and ope- 
 ration of flatutes of profcription, viz. that the juflly profcribed 
 cannot inherit with the good and faithful fubjeds in the flate 
 nnd kingdom where profcribed, while the ilarutes remain in 
 force. They do not inflitute a fuit in courts of law and jui- 
 tice being fure of condemination in them. They apply. (if ap- 
 plication for relief be made) to the fupreme legtflature, for a 
 repeal of ftatute, or to be iuperfeded by an aci; of grace, as 
 their only hope. Vain therefore are the hopes of thofe who 
 die in their fins : for thefe gofpel flatutes and declarations can 
 never be fuperfeded or vacated. They are in- wrought in tlx 
 
 ■■ - " ' ~ divine 
 
( 93 ) , 
 
 divine conftitiition as an elTential part of It. As an infb'um^ent 
 of ygovernment, they, are as important as the privileges of it 5 
 and liity are as unalterable and lailii)g as the promifes of it. 
 Thepromifes and threatnings conditute the wiiciom^ llrength 
 and glory of the conftitution— both are given with the fain^^ 
 merciful defign^to inforce the terms and requifitipnsof it : both 
 are from the lame authority ; and both have the fame founda- 
 tion of fupport, viz. the wifdom, goodnefs, iuftice^ truth and 
 immutabilitv of God. All the hopes and fecurity of the righ- 
 teous^ as well as fears of the wicked, are dependent on it. Thp 
 whole mufl be ellablifhed or perifh forever. Our opponants 
 imagine it may'be partly maintained and partly fuperfeded,— 
 but this is impofTibie in the nature and foundation of it, and is 
 inconfiflent with all idea of divine wifdqm and perfection. 
 They maintain in fome fjture period, at or after the day of 
 judgment;, the" condemning ftatqtes and threatnings will be fu- 
 perfeded and vacated, and an univerfai reftoration take place ; 
 then the conftitution is deftroyed, and all the fecyrities of it, 
 periih widi it. And inftead of the falvatign of all miCn, it 
 terminates in this mioft Hiocking of all conclunons, viz. an utter 
 uncertainty whether any {on or daughter of mankind lliall ever 
 inherit eternal life. So infinitely pernicious and deftru6live is 
 this horrid error ; but we arc afllircfd this '^ vv^ord of the Lord 
 will endure forever"— f' that not a jot or tittle of it fnall fail, 
 but all fhall be fulfilled.'' And we are plainly told, the ope- 
 ration of thefe excluding ftatutes in the day of judgment and 
 througliout eternity, Rev. 20, ti, to the pnd. It is written, 
 viz. ^' and I law the dead, fmall and great^ ftand before God ; 
 and the books were opened : and another book was opened, 
 which is the book of life : and the dead v/ere judged out of 
 thofe things which are written in the books, according to their 
 w^orks"." By '*^the book of life'' we may underftand 'Hhc book 
 of divjne revelation" which defcribe$ the characters of thofe who 
 fhall inherit eternal life ; and in thofe charaders '^ their names 
 are as inferted and regiftered, for life. And ail whpfe names 
 are |ot thus found written, are profcribed to future condemna- 
 tion and punifliment, as v. 1 5. *^ and whofoever was not found 
 written in the book of life, y/as caft into the lake of fire." And 
 in v« 10, their punifhment is defcribed as "never-ceafing and 
 
 never- 
 
( 94 ) 
 
 never-ending ;■ * *^ and ihall be tornnented day ^nd night for 
 ever and ever.'* This we have fhewn is ''the imported punlfh- 
 ment in every defcription of it j" and that it is repeatedly '< af- 
 ferted to be everiafling " in words and phrafes emphatically 
 expreffive of "eternity, and by figures the moil emphatical— 
 " by fire unquenchable" '■ a fire that fhall never be quenched'- 
 and '^ a worm that dicth not." If the figure be dropped and 
 v/e attend to the meaning, if this doth not mean ?' a punilHrnerit 
 that ihali never have an end" it can m.ean nothing, or fomething 
 'dirediy contrary to the natural and ftrong purport of it 5 which 
 is abfurd and impious. And it is confirm.ed, by examples of 
 "deitrudion in which all hope of deliverance and reilitution is 
 barred by an irfipoffibility natural, or moral, or both. Thus 
 .St. Peter teacheth us^ '*' the old v/orld perinied,'*§ with its in- 
 habitants : confequently, Noah and his family came as to a 
 new world after the flood. Which m^akes it naturally irnpof- 
 fible that thofe who fo periihed, fhould ever be reftci-ed again 
 to the fam.e ftare as before, with Noah. God had fworn the 
 unbelieving Ifraelites fnould nqt enter into his reft ; and they 
 were deltroyed in purfuance of his oath : which oath, made 
 the pofTefTion of this reft, morally irnpofTible to them. Sodom 
 and Ghomorrha are uninhabitable, which renders their reftitu- 
 tion naturally impoilible ; and they were defigned of God tp 
 be enfam.ples of perpetual deftru6lipn, in this world and the 
 v/orld to come, and are fo improved by the prophets and apof- 
 tles i v/hich renders their reftitution like wife, morally imipodi- 
 ble. And thefe examples are as fatal to their dodrine of dif- 
 cipline, as refcitution. For if the future' punifbment, be by 
 way of difcipline, why are thefe enfamples chofen, who all 
 perifhed in difpenfations of vindidtive wrath only, without 
 mercy— not for any c;ood to them that perifhed, but for the 
 honour of the audiority, ]uftlce and government of God ^ and 
 by way of adm^onition, for the good of others in this world ? 
 why arc they chofen, in preference of the many fcripture ex- 
 amples, where difcipline and reftitution were evidently defign- 
 ed ; v/hile thefe examples carry no fuch language in them, but 
 decifiveiy that of vindid:ive wrath and perpetual defolation ? 
 wherefore chofen, but according to their iiatyra} iiriport, to 
 
 § 2 Pet. 3, 6. 
 
( 95 ) . . 
 
 teach "the future ptinifhment to be a retribution of wrath oniy-ji 
 and fo in the flrid'tefl fenfe *' to be examples of eternal fire" and 
 punillimehtj as jude yth ? Which excludes all hope and pof- 
 fibility of faivation to them that perifh; Moreover, our Lordj 
 in the parable of Dives and Lazarus teaches the future ilate of 
 the wicked as well as righteous, to be fixed and unalterable. 
 " There is no paiTmg from the one to the other," He alfo 
 confirms it in his ientence upon Judas, " it had been good for 
 that man, if he had not been born ;":^ for it is evident this 
 cannot be true of him, if he fhall ever enjoy eternal life.* He 
 iikewife confirms it, in his fentence upon thofe who fin and 
 blafpheme againil the Holy Ghoft. It is ^(Terted in moft per- 
 emptory terms, " it fhall not be forgiven," Luke 12. lo, 
 " hath never forgivenefs," Mark 3. 29. " fhall not be forgiven 
 unto men/' no, " it fliall not be forgiven him, neither in this 
 world^neitherin thevvTorld tocome,"|l Mat, 12.30,31. How 
 is it pofTible to be exprefiTed in more abfoiute and decifive 
 terms ? arad if it fhall not be forgiven, no^ neither in this world 
 
 nor 
 
 X Mat. 26. 24. 
 
 * A^ainft this decifire ffentencfe fome have argued, Judas fhall have eter- 
 nal life> from Mat. 19. 28. " And Jefus faid unto them. Verily I fay unto 
 you, that ye which have followed me in the^ regeneration, when the Son 
 of Man (hall fit in the throne of his glory, ye alfo fnall fit upon twelve 
 thrones, judging the twelve tribes of Ifrael." But it is forgotten, that the 
 promife is made and limited to them which followed Chrift *' in the regene- 
 ration," to which Judas hath no claim, and that he *' fell from his apoftk- 
 fhip," after which he was net intitled to the leaft benefit by it ; and much 
 Icfs to one of fuch tranfcendent importance :— and that in faft, at death 
 he went not to heaven— but ** to his own place'* '« perdition," of which 
 Chrift pronounced him " the fon" or heir— and tha^t Matthias was chof^n 
 to the apodlelhip in his room, A^s i. 25, 26. 
 
 fl It is to no ptirpofe to fay, '* by this world and world to come" is in- 
 tended the Mofaic and Chrifiian difpenfation. For this conftruftion is in 
 itfelf without foundation ; and if admitted, avails nothing. Becaufe,*' there 
 is none other name under heaven whereby we can be faved, but the name of 
 Jefus : and it is under his difpenfaticn , he faves all that ever will be faved. For 
 rt is a contradiftion to fay, he vviii fave any, after his difpenfation of mercy 
 and life is ended : as truly as to fay, he will fave men after he hath done 
 faving them. Their own conftruftion teaches, they can't have pardon and 
 faivation, while his difpenfation Ms, which cuts off all poffibility of it for- 
 ever. For after that there is no faivation by his or any other name. So 
 their little criticifm has not the weight of a feather, againil a declaration . 
 in fiich plain, pofitlve, decifive terms as will admit of no evafion, but 
 what amounts to a denial of the letter, fpirit and evident meaning of them. 
 
hor the future^ all pofTibility of fdvation is cut off forever. In 
 a word, it is abundantly confirmed By the ground and rule by 
 v/hich they are excluded and condemned,' " for things done 
 in the body in this life.'" This ground and rule is the only one 
 known in this conftitution— it is the fame to the good and the 
 evil, ''^the jufl and unjufc,** '^they fliall all be judged aceofding 
 tb their works, good or evil, and " all recei\^e according to the 
 things done in the body." And as this ground and rule is un- 
 alterable, lb the exclufion and condemnation of the wicked 
 by it riiuil remain to eternity. As clearly and fur'ely as the 
 juflifTcation and inhefitahce adjudged to the righteous fhall 
 remain to eternity. It admits no alteration in the chafader 
 and (late of the rightecrus or v/icked, after this life, and the 
 fentence and execution of the great day. We have the exprefs 
 decilive language of it,- Rev. 22. ii. " He that is unjuil, let 
 him be tinjufb ftill : he that is filthy; fet hhn be filthy ftrll : and 
 he that is righteous, let him be righteous ftili : and he that is 
 lioly let him be holy ftill. Which evidently cuts off all hope 
 and poffibiiity of falvation to all the condemned in that great 
 day. 
 
 A third particular, which ftrongly contirms this doftrine is, 
 ^' the great objedtive defign of the plan and conftitution of mer- 
 cy to m.ankind in thisworld^^viz. to reconcile finful men to God/ 
 to recover them to cordial lubiedion in Chriil ; to the life of 
 God, to the pradiceof liolinefs and a m'eetnefs for heaven in this 
 life ; and in this way t-o bring them to the enjoyment of the great 
 £ilvati6n." This is fo evident^ that he who runs may read it 
 the great objedl of this divine conilitution. The word and mi- 
 niflry of reconcination^ the appointed means of falvation, v/ith 
 tlie difpenfation of the Spirit of grace, are all to this great end. 
 And '' tlie ordinary way in which God gives his Spirit, to^effedt ' 
 a work of grace in tli.:* hearts of iinnersjis in the ufe of appointed 
 means. Nor is there ground of hope, in the revelations of God, 
 to be faved any other way." |l Golpel faith, repentance, and 
 holy obedience, as the way of falvation was abundantly taught 
 by the apoilles, and indeed the reigning fubjecls of their mini- 
 ftry. Our Saviour hath taught us the true and only way of life 
 for finful man, '^ fhrait is the gate and naiTOw is the way which; 
 
 leadeth 
 
 II Sec Seaf. Tho'ts/p. 265. 
 
( 97 ) 
 
 leadcth unto life, and few there be that find it." To fuppofe 
 
 there is any oth^i^ way of life^ is to fuppofe our Lord taught it 
 not perfe6lly, but partially and imperfedly, which is impious. 
 *' The grace of God which bringeth falvation to men'* doth it 
 by " teaching them (effedlually) the denial of all ungodlinefs 
 and worldly lufts;, that we fliould live foberly, righteouily, and 
 godly in this prefent worl^^ (and not in the future, as the only 
 way in which we are to be) " looking for that blefTed hope, (of 
 falvation) and the glorious appearing of the great God, and our 
 Saviour Jefus Chriil,"-t- to compleat it for us. We know it 
 the great end of our Saviour in coming into the world " to fave 
 his people from their fins*' and not in them, Mat. i. 21. and 
 that this was his great objedive defign to men in this world in 
 his great facrifice, as the apoftle adds, ^^ who gave himfelf for 
 iiSj that he might redeem us from all iniquity, and purify unto 
 himfelf a peculiar people, zealous of good v/orks."(| That " he 
 loved his church, and gave himfelf for it, that he might fanc^lify 
 and cl^anfe it with the wafhing of water by the word, (in this 
 world) that. he might prefent it to himfelf a glorious church, 
 not having fpot or wrinkle, or any fuch thing ; but that it 
 fhould be holy and without blemifh''§ to the praife of his grace j 
 -— ^^that in the day of judgment and throughout eternity, '^he 
 might be glorified and admired in all them that believe/'* Nor 
 do we read of any others, by whom he will ever be glorified* 
 This is a defign worthy the wifdom and love of God. It is 
 certainly of the higheft importance to the glory of God and the 
 Saviour, and good of men. Can then, any of mankind ever be 
 faved in a Hate of fin and oppofition, to it ? Can there be any 
 device in the plan of mercy and conilitution of grace, to fecure 
 & effed: falvation to mankind without their comporting "with 
 this defign" in being fan6lified and meetened for it, in this 
 life ? If fo, it muft operate as a fuperfedeas of fubverfion, to 
 the whole gofpel conilitution, and particularly, to the terms of 
 life, and to this grand objed of it j by rendering it unnecefTary 
 and pofTible to be totally defeated : and ytty the falvation of all 
 men, be fecured and accomplifhed. For if one can be faved 
 ■without it, then all mankind might be faved without it, upon 
 the fame plan and in the fame way. And it is felf- evident, of 
 
 O CQurfe 
 
 t T'tt. t, II, x^, II 13, 14., ^ Eph, 5,25,36. * I ThgAi. 10, 
 
. C.98. ) 
 conrfe this grand obje6l of it might be totally defeated. On 
 
 this phm, Chrift might have no church in this world to be pre- 
 fented— yet all men be faved* Now, is fuch a felf-inconfif- 
 tent, felf- repugnant and felf-fubverfive fcheme, in the eflential 
 parts of it; pofTible, to be the produ6tion of infinite wifdom and 
 perfeflion ? Is the plan and conftitution of mercy fo conftruc- 
 ted J as that from the conftituent parts of it, the great obje6l of 
 it, of the faCrifice of Chrift^ the gift of the Spirit, and of the 
 whole of Chrift's adminiilration in this world, is rendered un- 
 necefiary and poftible to be defeated , and yet, the falvation 
 of all men be fecured and afceftained by it ? It is in the higheft 
 degree abfurd, difllonorable and impoflible. And the conclii- 
 fion is m.Oii eviderit, viz. that the gofpel way of life as taught 
 and inforced iii this world, is exclufive of all others, and that 
 none of mankind, but thofe who comport with this great de- 
 fign of it (i. e.) who are fan6Lified and meeteried (br it in this 
 world, can ever be faved by the gofpel plan and conftitution 
 of mercy* One w^OuId think this alone fufficient to overthrow 
 the fcheme of our opponents and their hopes built upon it. 
 But to rriake it more evident, we add fourthly. 
 All hope of falvation by this divine conftitution is limitedj 
 to thofe 6f mankind, who are of a diftindiive, diftinguiftiing 
 charader in this world, comporting vv^ith this great objeftive 
 defign of it. All hopes of falvation are by the promifes of Godj 
 limited, *'to the born of God," to the '' believing," the '^pe- 
 nitent," <^ the pure in heart," " the obedient" *' that do his 
 commandments," '^ that are the children of Abraharh, by imi- 
 tation of his faith and piety." Our Saviour defcribes his flieep, 
 for whom he laid d6wn his life, to whom it fliall be effeclual 
 to falvatiox*i, by a diftindive, diftinguiftiing charader, as called 
 and led by him, '' who hear his voice and follow him" and will 
 not follow ftrangers, Joh. io. 3,4,5. and admits none as his 
 friends but thofe wko do his commandments, Joh, 15. 14, 
 In his revelations to St. John, they are defcribed in their dif- 
 tiriguifhing charader as " the called, the chofen^ the faithful." 
 Arid are elfewhere defcribed, as " the juftified arid fan6tified 
 in the name of the Lord Jefiis, arid by the Spirit of our God." 
 And we are told *' he is the author of eternal falvation unto 
 all them that obey him/' Heb. 5.9* It is appropriated arid 
 
 limited 
 
( 99 ) , , 
 
 limited to them, and never once extended to the finally difo- 
 
 bedient, in the revelations of God. In a word, all the prpmifes 
 of eternal life are made to thofe who are the children of God by- 
 regeneration^ adoption and divine imitation, " If children, 
 then heirs/' &c. Now the children of God are abundantly 
 diilinguifhed, from the children of difobedience, and of the 
 wicked one. They are greatly diftinguifhed, " by chara6ter," 
 *^by date" ^^by privileges and prcmifes in this life" "at death'* 
 'Mn the refurredlion" " by fentence and retribution in the day 
 of judgment" and by 5^ heritage, portion and end" in the future 
 and eternal world. There is no diftinclions clearer, and no 
 truths plainer in the book of God. And is it pofTible, to mif- 
 take the purport and defign of the whole, when pointed out as 
 with the finger of God toiis^ viz. that " thefe to whpnn falya- 
 tion is fo appropriated, and thefe only, fliall finally be faved." 
 Since a mar, may as well deny all fuch diftindion to exifl in 
 this world, tq take place at death, and in the refurredlion, as 
 to confound and annul it at the day of judgment, or in eternity, 
 to make way for the falvation of any other ; and in dire6t op- 
 pofition to the letter, fpirit and defign of it ; afTign, " one end 
 and portion" tq the whole of mankindo For this appropria- 
 tion qf falvation and the heavenly inheritance to the fandlfied 
 in Chrift in this wo;:ld ; by fo many fcripture defcriptions, de- 
 clarations, promifes and benedictions, doth neceilarily carry in 
 it an exclufiqn of the ungodly : and will do it, while there is, 
 meaning, propriety and force in language. It is the evident 
 defign of it, and is a full refutation of their wild dream, " that 
 the eled fhall firfl; ^e received to favour, and the reft fhall fol-- 
 low after :' ■ fome be received " in the refurredliqu morn," and 
 others, after fuflering unutterabje torments in hell for ages of 
 ages, tq which^ the fcripture gives no countenance. And the 
 denial of all fuch diftindion between the godly and ungodly 
 in this world, at death, in the refurredion and final judgment^ 
 or annulling of it in the future world, are both alike oppofite, 
 to the great,^ important, pradical defign of it. 
 Which leads me to obferve fifthly. 
 The dodrine of the future punifliment we qiaintain in op- 
 pofition to theirs, is interwoven throughout the gofpel cpnfti-. 
 tution, in the letter and fpirit of it, in th«? pradical a,nd dodri- 
 
 O 2 nai 
 
( 100 ) 
 
 nal parts of it ; as a ftrong inforcement of the requifitions of 
 duty, in it. ^' Be not deceived, God is not mocked : for what- 
 foever a man foweth, that fhall he aho reap= For he that fow- 
 eth to his fielh, fhall of the fiefh reap corruption : but he that 
 foweth to the fpirit, fhall of the fpirit reap life everlafting/* 
 Gal. 5. 7,8. fo Rom. 8. 13. " For if ye live after the flefh ye 
 fhall die : but if ye through the fpirit do mortify the deeds of 
 of the body, ye fhall live." Life and death here are oppofed 
 the one to the other, and are both eternal. For by death can- 
 not be meant that which is natural— this com.es on all through 
 the tranfgreffion of Adam— nor fpiritual and moral death, for 
 in this {enk they are already dead : ^^ thofe that live in pleafure 
 are dead, while they live." It mufl mean, the eternal death that 
 is the jufl wages of fin. " To be carnally minded is death ; 
 but to be fpiritually minded is life and peace." *^' Having their 
 fruit unto b.olinefs, and the end everlailing life," but having 
 their fruit, iniquity, '' the end is eternal death :" for " God 
 Will render to every man according to his deeds : to them, v/ho 
 hy patient continuance in well doing, feek for glory, and honor^ 
 and immortality, eternal life : but unto them that are contenti- 
 ous, and do not obey the truth, but obey unrighteoufnefs, in- 
 dignation and wrath ; tribulation and anguifh upon every foul 
 that doth evil," Rom. 2. 6, to 10. The texts to the fame 
 purpofe, are too many to be recited. Now, is it pofTible, there 
 ihouid be a device in the plan and confliirution of m.ercy tofave 
 inen, in a way oppofite to and in the deftru6tion of a do6lrine 
 fo interv/oven in it, in the fpirit and letter of it, and of great 
 pi-a6lical importance, being defigned to enforce the experi- 
 mental and practical religion taught in it ? yea, and tofave 
 them, in away, fubveriive of this divine religion in this worlds 
 when i'o ftrongly recommended and inforced by everlaftlng life 
 and death : by rendering the pra6tice of it in this life, unnecef- 
 iary, to their final falvation ? How incredible and impolTible ? 
 It merits confideration, fixthly : 
 ^ That eternal life in heaven, is the gift of God's grace, and is 
 given to all who fnall ever enjoy it by way of promjfe -, and is 
 limited by promife, to thofe who are heirs of it in this life.— 
 P^l teacheth^*^ the gift of God is eternal life, through Jefus 
 Chriil our Lord/' Rom. 6., 23. that ^' the inheritance was 
 
 given 
 
(.101) 
 
 given to Abraham by promife/' GaL 3, i3, that '^ they which 
 are of faith are the children of Abraham, and heirs of the pro- 
 mife, ib. v. 7, & 29. and that " it is of faith that it nnight be 
 of grace,'* and that ^^ the promife might be fure to all his feed" 
 Rom. 4, 16. meaning his " believing feed/' Jew or Gentiles, 
 to whom the promife is made. St. John tells uSj the gift of 
 God is eternal life, that this life is in his Son-— that he that 
 hath the Soii hath life, and he that hath not the Sop hath not 
 life, I Joho 5= II, 12. and our Lord tells us the v/ay in which 
 we " have the Son and this everlafting life," Joh. 3. 2^, " He 
 that believeth on the Son, hath everlafting life : and he that 
 believeth not the Son, fnall not fee life, but the wrath of God 
 abideth on him.'* Paul tells us ^^by faith v/e are all the children 
 of God,'* Gal. 3c 27. " If children then heirs ^ heirs of God, 
 andjoint heirs with Chrid^ Rom„ 8. 17. and " if ye be Chrift's 
 then are ye Abraham's feed and heirs according to the promife," 
 Gal. 3, 29. It is plain in thefe texts, that eternal life in heaven, 
 is given and bcftowed on all the faved, by promife 5 and the 
 promife of it is limited to the f jbjects and heirs of faith only. 
 They are all made and limited to the godly in this world j they 
 only then, can and ihail be faved, according to this divine con- 
 stitution » Not a fingle "promife of it to unbelievers that die 
 in their iins^ nor to any thing that czu be done by them in the 
 future ftate. Therefore the fentence of wrath mull abide upon 
 them, forever ^ as they can never have deliverance and falva- 
 tion in the v/ay of the promife, which is fet forth in this confti- 
 tution, and by which alone it is obtainable. They cannot 
 have it, but of God's gift ; they cannot have it, but '^ by pro- 
 mife /' they cannot have it ^'^ by promife" unlefs heirs of it in 
 this life. How is it pofTible, that an eternal exclufion of the 
 unbelieving and ungodly can be m.ore fixed, and more ftrongly 
 afcertained, than is in this way elFe^led by this conftitution, 
 *' which all along has been," " now is," "and always will be" 
 the only way of life for finful man, 
 
 I mention but one particular more, viz. Their dodtrine of 
 falvation is elTentially erroneous, and contrary to the goipel 
 do61:rine of falvation and redemption. The falvation and re- 
 demption exhibited in the gofpel is compleat and perfedt, to all 
 the happy fubjefts of it» A partial, incomplcar, imperfeft 
 
 falvation. 
 
falvation, is inconfiftent with the wifdom and perfedlion of 
 God — with the obvious dti\gn of the gofpel conftitution -, and 
 is not of a piece with the other works of God, ^^ which are all 
 perfed." And therefore is to be reiedled as incredible and 
 impofiible. Salvation, as exhibited in the gofpel, hath three 
 conftituent parts in it, viz. Salvation from the dominion of fin, 
 accompanied with the fubflitution and reign of divine grace in 
 the fubjeclis and heirs of it in this v/orld ; in connexion with 
 their deliverance from wrath and deftrudion in the world to 
 come ; and both thele, in connexion with their everlafling pof-r 
 feffion of the heavenly inheritance. Thefe are all infeparably 
 conneded in the i^lvation and redemption exhibited in the 
 goipel conftitution, and it knows no other. Chrift the Saviour, 
 "faves his people from their fins/* makes them his willing peo- 
 ple in the day of his power in this life, Pfa. i lo. 3.— at death 
 and judgment he delivers and faves them from the wrath to 
 come, and puts them in pofTefTion of eternal life. Their doc- 
 trine drops the two firft effentials in the gofpel falvation, "de- 
 liverance from iin in this world/* and "from wrath in the world 
 to come," and then aftlgns " eternal life to the wicked," not 
 at death, iK)r in the laft judgment, and no body knows when ' 
 or how. Surely this dodrine is effentially different and con= 
 trary to that taught? in the v/ord of God. The contrariety and 
 oppofition of the tv/o do6trines is obvious at firft vieW, in the 
 ftating of them ; and more fo, as they are compared together. 
 By gofpel conftitution, thofe that fhall be faved, are all fanfti- 
 fied and meetened for it in this v/orld ; but they teach all the 
 unfan6lified that die in their fins iliall be faved . Chrift " came 
 to fave his people from their fins," and we are exprefsly taught 
 how and in what way, viz. " by fantlifying and purifying to 
 himfelf, a peculiar people, zealous of good works," " living 
 foberly, righteoufty and godly, in this prefent world," Tit. 2» 
 
 12, 14. They teach he came and died to fave all the unfan6i:i- 
 fied, that live and die in their ftns. Again, he came as truly 
 to fave us "from the curfe" and future torment, as, from our 
 fins, "was made a curfe, to redeem us from the curfe," Gal: j. 
 
 13. that partaking of his falvation, We might never endure it. 
 Yet againft this deiign of Chrift, and this falvation fo plainly 
 taught, they tell us, many whom he faves ihall yet endure the 
 
 ■ curfe> 
 
( 103 ) . 
 
 curfe, " unutterable torment and pain in hell," in their own 
 perfbns, before they are faved.|| Yea, thofe whom Chrifl 
 faves (agreeable to this his deRgn) fhall in fa6t " be delivered 
 from the wrath to come" at his coming, i Thef. i, lo. Paul 
 fets forth the afTurance of this, in a flrong point of light, in an 
 ■inference drawn from tjie do6lrine of juflification, by faith. 
 'If God hath defigned the juflified by faith, for eternal life ; 
 and hath taken fuch an extraordinary ftep as " to give his own 
 Son" to die for them when ungodly, '^ and by the grace of 
 faith, hath brought them into a ftate of aftual juftification, 
 including in it, a title to eternal life," much more then (fays 
 he) being now juftified by his blood, we fhall be faved from 
 wrath through him." Rom. 5. 158,9. Deliverance and fal- 
 vation from the wrath to come, is there an elTential or rather 
 is the very gofpel falvation itfelf ; which Chrift defigned and 
 hath purchafed for his people, by being made a curfe for them. 
 Which dodrine is confirmed, and this great blefling infured 
 them, in the gofpel do6lrine of juftification. But they teach 
 many will fuffer this wrath to come, and yet be faved. If fo, 
 they niuftbe faved without the gofpel falvation 5 and what fal- 
 vation is that? if they can be faved, itmuftbe '' without juf- 
 tification by the 'blood of Chrift : for all that are juftified by 
 his blood" to a man, ** fhall be faved from wrath through him,** 
 by this inference and declaration of the apoftle. And as this 
 great effential of falvation, " deliverance from the wrath to 
 come," is limited to thofe, ** who now in this life are juftified 
 by his blood through faith," fo, the whole gofpel falvation is 
 appropriated and limited ^^ to the obedient to Chrift in thi^ 
 world," as Heb. 5. 9. "And being m.ade perfed, he became 
 the author of eternal falvation, unto all them that obey him/" 
 Why are the heirs and fubjeds of eternal falvation, fo difcri- 
 minated by character, " thofe that obey him ?" Why is Chrift 
 faid to be the author of this falvation "to them" in diftindion 
 from the difobedient ; but to point out eternal falvation as ap- 
 propriated, as the peculiar, and limited to them only, " who 
 obey him ?" and this cOnftrudion is confirmed by this, " he is 
 never faid to be the author of eternal falvation to the finally 
 difobedient j but contrary wife, it is afTerted, that he will " pu- 
 
 nifh 
 II Ste Sjiltition fog all men, pr«fa€9, p. u, & p 24. 
 
V ^^4 .,) 
 nifli them with e^'^erlaitiiig deilruftion/' iThef. !• 8^,9. which 
 is directly oppofite to his being the author and giver of eternal 
 falvation to them. Yet^ they aver againll the plain language, 
 import and defign of the apofrle, and the current do6trin^ of 
 divine revelation^' that 'he is the author of eternal falvation to 
 all the difobedieat, who ih all finally be. faved by him, Altho' 
 at the fame time, it is' naturally im.poiTible ; *^' thofe, who are 
 unianctlfied in this world, and endure the wrath" to come, can 
 be faved ; in the gofpel fenfe and plan of falvation as before 
 ftated : becaufc;, it implies and carries in it as full a contradic- 
 tion, as to fay they may be faved; without falvationo Whence 
 it is very evident, their doctrine of the lalvation of the finally 
 difobedient is efTentially erroneous in itfelf ; and as totally ex~ 
 eluded the gofpel conftitution, as the Mahom.etan paradife^ 
 And it refleds high difhonor upon the adorable Saviour, as an 
 imperfe6b Saviour, bringing a partial imiperfed falvation to a 
 great part of mankind, Vv'hom he undertakes to fave : neither 
 "' faving them from their fin m this v/orld *' nor " damnation 
 ■in the world to cc/me," according to h'is own divine, prefcri- 
 bed plan in the gofpel. jj And it is a do6trirte, moft dangerous 
 and mifchievous to men. . It teacheth them tp hope for a fal- 
 vation, unknown, excluded and which hath- no foundation in 
 the revelations of God : and in a way diredly oppofite, to that 
 
 which 
 
 II The D,-^. telis ns, *' It wcdd indeed be a reproach to Chfift, to 
 introduce his blood as cpperating cothellnner'sj unification, in a \yay that 
 God has not appointed/" '' If God has made it " necelTary that the fin- 
 ner fhould be. a'beiiever, before he ihali be julliiied, or, what means the 
 fame thing, before he fliall reap '* faving benefit" by the obedience and 
 blood of Chrift; v/e fhall give' all due honor to this finiihed work of his, 
 while we confider it as available to th€ jufnfication (confequently to the 
 eternal falvation) of the believing finner only." *' V/e now give it its 
 proper ufe ; and lliouM difgrace, rather than honor it, ihould we extend its 
 ufe, and attribute to it a fuificiencV, to a purpofe God never defigned it for." 
 As they moft evidently do, who attribute to it ''a fuflkiency" and efficacy 
 to fave all the finally difobedient & unbelieving. See fermons, p. 176, 7,8. 
 He further tells us, ib. p. i j^, near the bottom, it is of meer mercy, " that 
 his faith, by the gofpel conftitution, intereftshim in theeverlafting advan- 
 tages that refult from the obedience of Chrift to the death of the crofs." 
 *' This is the influence of faith." Now if it be the influence of faith, by 
 gofpel conftitution, to intereft the believer in the '' everlafting advanta- 
 ges" of falvation, and Sod hath made it neceffary ,' to this end — of couile 
 final unbelievers are forever cut off ^^thefe everlafting advantages," by 
 this fame conftitution. 
 
( I05 ) 
 
 which is fet forth in the gofpel. Did our Saviour and his a- 
 poftles teach and warrant us to teach " that fmners may go on 
 in their fins," "live in pleafare in this world/' " endure the 
 wrath to come," and then " bow to the authority of God," 
 and " have eternal life ?" Surely, no fuch incongruous, incon- 
 fiftent, and horrible connexion, is to be found in the revelations 
 of God. It is direftly fubverfive of the do6trine of the crofs 
 of Chrift. The contrary doftrine of godlinefs is as clear as the 
 fhining fun at noon-day, " that we muft take up his crofs and 
 followTiim," " we muft be wailied, juftified, fandified, in the 
 name, by the fpirit> and through the faith of our Lord Jefus 
 Chrift, in this world, and in that way '' be delivered from the 
 wrath to come," and " inherit eternal life." One would think> 
 that the error, folly and impiety of a doftrine, that ftands^ in 
 fuch a barefaced oppofition to the doclrine and way of falvation 
 fet forth in the gofpel, " ftiould be manifeft to all men." For 
 can that doftrine of falvation be from heaven, that is eflentially 
 wanting in two important conftituent parts, of the gofpel 
 falvation ? that teaches men to hope for a partial imperfedl fal- 
 vation ? and when by conftitution they are excluded the inheri- 
 tance ? and when it becomes impoiTible in nature, that they 
 fhould enjoy the true, compleat gofpel falvation ? a doc- 
 trine, that diftionours Chrift, as a partial imperfed Savi-> 
 our ; not faving his people to the utmoft, with the compleat 
 falvation taught by himfelf and his apoftles ? which reproacheth 
 him. as faving thofe who by the conftitution of mercy are con- 
 figned to utter perdition and everlaftingdeftrua-ion > and faving 
 them againft the peremptory declarations of it ; and by intro- 
 ducing his blood as operating for the juftification and falvation 
 of fmners in a way that God hath not appointed : " yea, in 
 direft oppofition, to the terms and way of falvation exprefsly 
 prefcribed, in the gofpel ? Is it poffible, that two eftentially 
 different methods of juftification and falvation, can belong to 
 the fame plan and conftitution of mercy ? the one by faith, the 
 other by fomething elfe without faith ? If fo, it feems both part^ 
 of a contradiaion may be true. The fcripture dodrine of fal« 
 vation, and theirs, are eflentially different and contrary m their 
 influence and efFeds, many other ways. The true dodrine 
 eftabliihes the doftrineof the crofs and of godlinefs as abfoluteiy 
 
 p ncceuary ' 
 
ncccflTaf y to tn^ri in this world ; theirs teachcth it linneceffary td 
 them in this worlds to final falvation— the true dodlrine, con- 
 firms and illuftrates the truth and glory of the promiles j theirs 
 makes the promife *^ void and of none effect." ^* It is of faith, 
 to the end the promife m/ight be fdre to all the feed," Rom. 4* 
 16. But ifthe final unbelieving and ungodly can by any means 
 and in any way whatever, become *^ heirs/' and attain the in-*^ 
 heritance^then ''faith is made void, and the promife of none ef- 
 feci," asv. i4»becaufe neither "faith" nor '-the promife" are of 
 any confequence or cfTicacy to fuch falvation. And the doftrine 
 that teacheth it^ ovcrthrov;-s the gofpel dodlrine " of faith and 
 the promife," as the only way of faivation. And on the fame 
 ground J the example of Abraham^ and all the forcible argu- 
 ments, and ftrong reafonings of the apoiilc, in fupport of the 
 dodrine of juiliflcation and falvation by the faith of Chriftonly^ 
 are ''^made void and of none elfeft," by their dodrine. For if 
 the unbelieving may be faved, "faith is made void," of courfe 
 the doftrine of julliiication and falvation, in their connexion 
 with faith, with all their divine fupports, are likewife "made 
 void and of none effe6l*" They have no fort of influence or 
 connexion whatever with fuch a falvation j but fcand in dire.6t 
 oppofition to it. 'Tis clear as day, that the do6t:rine of jufli- 
 fication and falvation by the faith of Chfift, is the great gofpel 
 doclrine that fiiews finfiil m.en, the true, the fure, the only way 
 of falvation,- by Chriil, But if " faith be made void " in this 
 effential, neceirary connexion with juftification of life and final 
 falvation, as is the cafe if all unbelievers fhall be jullified and 
 faved ; then this fundamental dodrine, which is the great guide 
 of perifhing finners to eternal life, "is m.ade void" "and of none 
 eifed" in the fenfe of the apoftle. And will any chriilian ad- 
 mit that dodrine as true^ in the face of fuch a confequence ^ 
 In a word, thefe two dodrines of falvation neceflarily infer two 
 effentialiy different and contrary rules of final judgment to 
 mankind. The one clearly fet forth in the gofpel conilitution; 
 and the other unknown Mky and reprobated by it. For it is 
 feif-evident to a retleding mind, that one and the fame rule and 
 meafure of judgment, cannotjuflify thofe of oppofite charaders ; 
 the jufl andunjud:, believing and unbelieving, the one approved 
 snd the other molt exprefsly condemned by it. It is an evident 
 
 ' eontradidion^ 
 
( 107 ) 
 
 contradidion. The fcripture rule of judgment exprefsly de- 
 clares, " the ungodly fhall not ftand in the judgment^ nor fin- 
 ners in the congregation of the righteous/' Pfa? 1.5. It ex- 
 prefsly fevers the juft from the unjuft, and afligns them an in- 
 finitely different inheritance, portion, and end — it announceth 
 ^^ he that believeth fhall be faved," but " he that believeth not 
 fhall be damned :" that *^'the righteous fhall go into life eter- 
 nal ; but " the difobedient fhall be puniihed with everlafting 
 deflrudion :" It defcribes the wicked in their particular cha- 
 raders, and then exprefsly excludes them the inheritance of 
 God's kingdom, and configns them to "the lake of fire,'* ''and 
 fhall be tormented day and night forever and ever/' Now, it 
 is evidently impoffible, that thefe condemned ones, after fen-- 
 tence and execution ; fliould ever be approved, juftified, and 
 faved by this very rule and mxafure of judgment^ v/hereby they 
 are excluded, condemned and configned to punifhment. And 
 it is to be further noted, that the fentence of final retribution, 
 by the fcripture rule and meafure of judgment^ is grounded > 
 upon the chara6lers formed in this life and flate, and not in the 
 future, ^^accordingto the things done or not done in the body." 
 This is the doclrlne of revelation throughout. " Every man 
 will be judged according io their works,'* Rev. 20. 12, 13. 
 ^' We mufl all appear before the judgment feat of Chrifl : that 
 every one may receive the things done in his body, (i, e. in 
 fentence and execution) according to that he hath done, whe- 
 ther it be good or bad." 2 Cor. 5. 10. So taug^it the prophets, 
 our Saviour in his parables, and in his reprefentation of the lafl 
 judgment, and fo taught his apoflles. And this rule, meafure 
 and ground of judgment doth necelTarily preclude and exclude 
 all change of charafter and ilate j after this life and the final 
 judgment. For the rule being infallible, and the ground of the 
 fentence likewife unalterable, the righteous fentence purfuant 
 to it, can never be repealed, reverfed or fuperfllded by this rule, 
 or in a confiftency with it, and confequently, it muft eternally 
 remain in full force, Thofe mat are condemned by it, can never 
 be approved and adjudged to life by it, by any thing that car^ 
 be done by them or for them, when out of the body or in thq 
 future flate ; this rule hath not the leafl refpe£t to thofe things, 
 they are all excluded by it. And the matter and ground gf 
 
 p z their 
 
( 108 ) 
 
 their condemnation, "the evil things done in the body" being 
 in their nature unalterable— by the force of this divine rule, 
 their condemnation muft be perpetual and unalterable. This 
 rule of judgm.ent alone, cuts up the do6lrine of purgatory by 
 the roots, as taught by papifls and univerfalifts.* For all their 
 purgatories can avail nothing, againll the force of that rule of 
 infpiration, that will infallibly determine the ftates of all men 
 *f according to their perfonal chara6ter and works in this ftate." 
 Doth not the do6trine, that the wicked Ihay be juftified and 
 faved, neceiTarily infer a rule of judgment, whereby it can be 
 effected, elTentially different from, contrary to, and fubverfive 
 of, this fcripture rule of judgment ? Is not the taking away 
 *^ the gofpel rule of judgment " to take away " the things that 
 are written in this book ?" Is it not to add to the things that are 
 •written ? to fubftitute, add and teach another rule for fcripture, 
 whereby all the condemned by the gofpel rule of judgment, 
 Ihall yet be juftified and faved ? Is fuch tranfgreffions fmall ? 
 read the curfe againft it, Rev. 22. 18,19. Now let the reader 
 
 judge, 
 
 ♦ This evinces their tenet " that Chrift will not finally and unalterably 
 £x the Hates of all men at his fecond coming, but there will be a great 
 deal after this to be done," to be an egregious error. Chrift will then fix 
 the ftates of all mem, they allow— -and how ? by a righteous fentence of 
 retribution : a fentence purfuant to a rule that is unalterable : and upon 
 aground that is unalterable,/* the things done in the body :" which mull 
 evidently conclude and fix their Hates, unalterably. The Dr. is particular 
 upon this point. He tells us *' that no one can, in confiHency with truth, 
 be judically declared jull, unlefs he really is fo in the eye, of that rule 
 whatever it be, by which he is tried," Serm. p. 4. Can any final un- 
 believer then be judicially declared juft, by that rule, '* the juft fhall 
 live by faith ?" Can he ever be adjudged to falvatioa by that rule, '* he 
 that believeth fhall be faved, but he that believeth not fhall be damned." 
 Again he tells us, p. i 2. '* 'Tis impoffible a fentence of approbation and 
 condemnation fhould be the legal iffue of a procefs upon the fame law, at 
 the fame time," *' this would be a glaring contradiclion." Then it is 
 impolTible for the^iclced, who are condemned for their wickednefs by the 
 gofpel in the final judgment, ever to receive a fentence of approbation by 
 the fame gofpel, adjudging them to eternal life ; ** it would be a glaring 
 lontradiftion." And again, p. 13. " If the law curfes him, it cannot 
 julHfy him ; if it convids him of fm, it cannot acquit him of guilt : If it 
 vondemns him as a tranlgreifor, it cannot vindicate him as a righteous 
 ->erfon." Upon this felf-evident ground of reafon and truth, if the gofpel 
 vhich is the rule of judgment, curfes and condemns the final unbeliever 
 *nd difobedient ; it cannot juftify and fave him, nor can it be done, con- 
 -'i.%ut wHK it, as a rule of judgment. 
 
.( ^^9 ). 
 
 judge, is not that doftrine of falvation eflentially erroneous, 
 that leaves out two eflential parts of the gofpel dodtrine of fal- 
 vation and redemption, and teacheth that men may be faved 
 without them ? that teacheth the dodtrine of the crofs of Chrift, 
 of godlinefs and holinefs to be unnecelTary to men in this life ? 
 that makes gofpel faith void P that makes the promife of God, 
 the example of Abraham, and the great gofpel dodbrineof juf- 
 tification and falvation by faith, "of none efFe6t ?" that Sub- 
 verts the great gofpel rule of final judgment : that many ways 
 highly reproacheth & difhonors Chrift, as Saviour and Judge? {| 
 
 We 
 II This ferves to fhew how Very impertinently and abfurdly it is fuggeiled 
 by feme—-** that it reflefts difhonor upon Chrift to fay and maintain, all 
 men will not be faved," or " to admit that the devil will be fufFered to 
 feduce and plunge, fo many of mankind into everlafting ruin.'* For if 
 Chrift hath made a propitiation fufficient for the falvation of all men,— if 
 it is free and fure to all men upon the fame terms, and he doth in faft ufe 
 all fuitable means in the gofpel to induce their compliance,— and all who 
 comply with the terms of life fhall in fail be faved ; and that he doth ia 
 faft fave all who are willing to receive his falvation, and whofe charaders 
 finally will admit them to be faved in confiftence with the nature, terms, 
 defign and rule of the conftitution of mercy, where is there a Ihadow of 
 foundation for reproach ? Again, if thofe that perifti, perifh for their 
 own iniquity ; moft juftly, under the gofpel, for neglefting and rejecting 
 the great falvation ; by the force and rule of the conftitution of mercy itfelf ; 
 andcircumftanced as their cafe is, it becomes neceilary for the fupport and 
 honor of the divine character, authority and moral government of God : 
 it is inconceivable how any reproach can poffibly be faftened upon Chrift, 
 the Saviour and Judge. Is it any refleclion upon him, that men choofe or 
 refufe for themfelves ? or that they choofe their owh delufions, and will 
 purfue them ? or, that they ftiould "reap" as they have"fown," and ftiould 
 receive and be awarded according to their own choice, in their choofmg 
 time ? who will avow it ? If there was any truth in the fuggeftion, their 
 fcheme refle<5ls diftionor upon Chrift in the fame way, viz. becaufe he doth 
 not in faft fave all men with a compleat falvation in this world and world 
 to come. It is a truth he doth not fave all men from their fms, nor from 
 the deftruftions which follow them in this world, nor from the wrath to 
 come, as he doth ** his peculiar people " <* that believe and obey him." 
 Now if the reproach muft fall upon Chrift, in cafe he doth not finally fave 
 them with the eternal falvation of the people of God : .why not on the fame 
 ground that he doth not eifedi for them this great falvation alfo, with which 
 he bleffeth his peculiar people ? But furely, it can be no reproach to 
 Chrift, not to fave them ** who will not come to him for life," who negleft 
 and refufe his falvation, who rejedl all his overtures, counteract the force 
 of all his faving means, who render his death vain, " who trample under 
 foot \vK precious blood,*' '< who do difpite to the Spirit of Grace,'* and con- 
 tinue 
 
( .no ) 
 
 We apprehend, by what hath been, faid, it nnuft be evident 
 to an attentive impartial reader, ^^ that the doctrine and fchemc 
 of the i^niyerfaiiils is confuted and reprobated by the gofpel 
 conftitutiori throughout — in the general view of it — and in all 
 
 the 
 
 tinue irreconcilable enemies to God : and when by gofpel conftitution they 
 cannot be faved. But it would be the higheil reproach to hipi, to juftify 
 and lav6 the wicked : It would be to counteraft the divine perfedions, tq 
 overthrow the moral charafter, the authority^ law, and gofpel of God ; 
 with all the rules and ends of his moral g^vernmen^. It can be no reproach 
 to him, that he doth not fave them, when in future torment. It is not the 
 work affigned him in the gofpel conititution, it is uni;nown in it. It is 
 excluded and every where reprobated by it. It is no reproach to him as 
 Judge, to exclude and condemn to everlafting punifhment, thofe that are 
 excluded by the conftitution of mercy, and who are fo to be condemned 
 by the righteous rules of it ; but it is a high reproach upon his cha- 
 raftey to fuppofe he will not do it. It is no reproach to him, as fu- 
 preme Lord, Governor and Judge of all worlds^ to render a righteous 
 and eternal retribution to all moral fubjefts according to their character 
 and works : to fettle the kingdom of God in everlafting righteoufnefs and 
 peace : to gain a compleat \i6iory and eternal triumph over all the incur- 
 able enemies of it, whether of heaven or earth, by coniigning them to a 
 deferved everla.rring defirudion ; and alfo to be admired in all that believe : 
 and to be glorified as a Judge in all the condemned and loft^ as well as in 
 all that are faved, as he affuredly will be. Upon this plain, fcripture plan, 
 all ground of reproach to Chrift is evidently taken away, be thofe that pe-^ 
 lifh many or few. It is much to be wilhed that men, infteadof giving way 
 to a bold fuggeilion, would reflect, and range their thoughts m the fcrip- 
 t«re line cf truth, and they v.'ould at once fee, there is no foundation for 
 this bafe, moit reproachful refieccion, upon the Lord of glory. The fug^ 
 geition, plainly goes upon the o'd plan of calling oiFthe blame from the fm- 
 ner, upon the tempter, or upon God. " The ferpent beguiled me, and J 
 did eac," faid the woman. " The woman, which thou gaveft to be with 
 me, Ibe gave me of the tree, and I did eat,*' faid the man. Tacitly and 
 implicitly cafiing the reproach and blame upon God the givey. So if 
 heaven doth not adopt and carry into full execution their corrupt fcheme 
 of faving all tlie wicked, then it feems, thefe men will call the reproach of 
 all that perifh, upon the Lord of glory. But how groundlefs, unjuft an4 
 impious is it, *' when they are judged according to the deeds done in the 
 body," and ** receive the things done in the body ?'* Our Lord exerted 
 himfelf faithfully and painfully to fave the Jews from unparrallel'd de- 
 ftrudion. They were not faved, bift funk under his negleclcd admonitioa$ 
 and warnings, into unexampled ruin. Where does he falter* the reproach 
 and blame ? upon himfelf, according to this fuggeftion ? in no wife, but 
 wholly upon them. " How often would I have gathered thy children toge- 
 ther as a hen gathereth her chickens under her wings, and ye would not ?*' 
 *' BehoH your houfe is lefc unto you defolate," Mat. 23. 37, 38. his judg- 
 n-^nt is iufallible. So their mii'carriage of falvauon^ he charge's to their 
 
 pbllinacy. 
 
the eiTentlal parts of it which have been confidered — in the efi^ 
 famples which fet forth and defignedly illullrate the future ilate 
 and punilhmcnt of the wicked — and in the faivation which it 
 teachethj and which only it warrants us to hope for. So that 
 
 all 
 bbftinscy. ** Ye will not come unto me that ye might have life." That 
 declaration of God which fliut the mouth of Gain; will iilence all the re- 
 proaches of the wielded : '* if thou doeft well, {halt thou not be accepted ? 
 and if thou doeft not well, fm liethat the door,'* Gen. 4. 7. Surely, the 
 blame and confequences, tho' eternal^ muft lie at the '* door, where fm 
 lieth.'* And that home addrefs, carries ftrong convidion in it ; ** if thou 
 be wife, thou flialt be wife for thyfelf : but if thou fcorneft, thou alone 
 ihalt bear it," Prov. 9. 12. It is natural toobferve, the charge of reflec- 
 ting reproach npon Chrift, comes with an ill grace from thofe, whofe fcheme 
 is fubverfive of the character, authority, and moral government of God, and 
 of natural and revealed religion ; whofe doftrine makes faith Void ; the pro- 
 mifes— the example of Abraham---the gofpel doftrine of j unification and 
 faivation void and of none efFed ; and fubverts the gofpel doftrine of the 
 crofs and rule of final judgment : and dilhonors Chrifl as an imperfeft Sa- 
 iriour, and by ** introducing his blood as operating to the fmners jallifica- 
 tion and faivation in a way not appointed by God," and againft the me- 
 thod prefcribed in the gOfpel, and many other ways as hath and will be 
 fhewn. The charge comes with a peculiar ill grace from '^fome of theiti" 
 ivho highly dilhonor Chrift, by a very corrupt conftruftion of his own 
 words, (E. G.) our Saviour addreffes a moft folemn woe and warning to 
 Judas, as Mark 14. 21. '* The Son of Man indeed goeth as it is written 
 Of him : but woe to that man by whom the Son of Man is betrayed : good 
 were it for that man, if he had never been born." The words are expref- 
 five of high indignation againft the treafon, and a heavy punillament to 
 the traitor : fo that it would have been better for him, *' if he had never 
 had a being." To fay, it means, " that he would have efc^ped all the 
 diftrefs hefufFefed in this world, and might have been haippy, if he had 
 hever been born," is a conftrudion, by which the pointed indignation, 
 the heavy punifhment, with the terror and force of the warning, are all 
 loft ; is not this to diftionor Chrift ? Again, he gives a pointed defcription 
 of Judas, as *' the fon of perdition, that is loft," John 17. v. 6 to 13 in- 
 clufive. He fpeaks exprefsly '» of the men given him out of the world,'* 
 ^' to whom he manifefted the Father's name," '* to whom he gave his 
 words," ** who received them," " have known and believed him. fent, by 
 him," '^ who were with him," *' kept by him" ^nd " none of them loft, 
 but the fon of petdition," " that the fcripture might be fulhlled," Evi- 
 dently referring to the fcripture that predi<5led his crime and punifhment. 
 How could he have given, a more pointed charafteriftic defcription, of 
 Judas ? Is it not then to difftonor Chrift, firft to deny Judas is iatended, 
 and then to confront and endeavour to overthrow all this evidence of 
 the truth, by moft falfe and pitiful evafions ? as to fay, " the fallen angel 
 feears the charafler of perdition," in which there is no truth : " lin is pro- 
 dttced by him, and therefofc fUled a fon." But can this fon, fm, be 
 
 one 
 
C 112 ) 
 
 all hope of deliverance from the wrath to come, and of falvation 
 to them who die in their fins, is intirely cut off by it. Confe- 
 quently, their future punifhment muft be as endlefs as their 
 immortality. And in a perfe6t agreement herewith, our Lord 
 feems evidently to limit our faith, and all our hopes and prayers 
 for the falvation of mankind, to this life and world. , In teach- 
 ing us to pray to our heavenly Father, " thy kingdom come, 
 and will be done on earth, as it is in heaven." Confining all 
 hopes of a work of God's grace, to ingather and meeten fub- 
 
 je6ls 
 
 one " of the men given him out of the world," ** to whom he manifef- 
 ted the father's name,'* ** gave his words," '* who received them," " be- 
 lieved him fent, by him," " who was with him ?" Sec. How falfe and 
 flupidly abfuid ? Or to fay, '* the foul of Judas was the breath of God," 
 *' and his body produced by ordinary generation," and '* neither the fa- 
 ther of his fpirit nor his natural parents could be termed perdition." How 
 ridiculoufly impertinent ? For Judas by character and righteous defigna- 
 tion, might furely be ** the fon of perdition," it is the thing intended. 
 Juft as the malicious Jews were by charter and imitation *' of their father 
 the devil, John 8. 44. and as Elymas ** was a child of the devil," A6ls 13. 
 10. ** But to put it out of all doubt" we are told *' Paul hath declared 
 the fon of perdition to be the man of fin, who is to be revealed previous 
 to the fecond coming of Chrift," 2 Thef. 2. 3. this makes bad, worfe— -by 
 a moft evident perverfion of one fcripture, to juftify the perverfion of ano- 
 ther. For how evident, this man of fm which had then no being, whofe 
 cxiflence was then future, and was to commence fome ages after, cannot be 
 the fon of perdition, intended by our Saviour: Can this man of fin be one of 
 ** the men given him out of the world," ** who had been with him," &;c. 
 Now aftonilhing ? It feems out of doubt indeed, that thofe who fo teach 
 and write, either know not what they are about, or mean to deceive and 
 impofe upon others. And fuch perveriions are the more inexcufable, be- 
 caufe the fenfe of our Saviour, to thofe who attend to fcripture language, 
 is very obvious. As ** children of wrath" are heirs of wrath, Eph. 2. 3, 
 and as " children of God are heirs of God," Rom. 8. 17. and as fuch, de- 
 Hined to the heavenly inheritance. So Judas is a ** fon of perdition" as 
 an heir of perdition, who hath merited it, and is defignated and configned 
 to perdition, by the righteous judgment of God. If fuch notorious per- 
 verfions of fcripture, be not to * 'corrupt the word of God" and **to handle 
 it deceitfully," where can we find it ? Equally falfe and more pernicious, 
 is the conftrudion of*' the fheep and goats," 25 Mat. By fheep we are 
 told '• is intended every fon and daughter of Adam." But our Saviour 
 points out ''his fheep" by a dillindive, dirtinguifiiing chara£ler "from the 
 reft of the world," in John 10. v. 3,4,5, 16,26,27,28. and thefe no doubt 
 are the fheep here intended. "The goat"|| it is faid "in many places is 
 given as the figure of the fallen angelic nature." But how wild and pre- 
 fumptuous, when not an inflance is found to fupport it ? the matter is very 
 
 plain. 
 II See fome deduftions from the fyflem of revelation, p. 19, 20, 21,22. 
 
( "3 ) 
 
 je£ls for heaven, to their abode on earth. ^ What can a univer^ 
 falift want more to convince him, of the impoflibility of falva- 
 tion to them, that die in their fms ? Would he be fatisfied were 
 it Ihewn, " that every way of relief to them is Ihut out," " all 
 hope barred," and their "devices of relief are confuted and re- 
 probated" in the revelations of God ? we are content to do him 
 this friendly fervice. It is clear, the wicked cannot be faved by • 
 any thing done by them or for them in the intermediate ilate 
 between death and the refurredion ; for " they that have done 
 evil" fhall then have a refurredlion to damnation, John 5. 2g. 
 nor in the day of judgment, for then every one "will be judged 
 according to theirworks," and receive in fentence and a6bual 
 retribution, " accSirding to the deeds done in the body" in this 
 life. The wicked in their perfons fhall be fentenced and " go 
 away into everlafting puniihment," Mat. 25. 41, 46. " They 
 that know not God, and that obey not the gofpel," as they are 
 perfonally defcribed, fhall be perfonally " punifhed with ever- 
 lafling deftruftion, i Thef. i. 8,9. " And whofoever are not 
 found written in the book of life, fhall be caft into the lake of 
 fire," Rev. 20. 1 5. They cannot be faved by cries and intrea« 
 ties, for when they pray "Lord, Lord, open to us," he will 
 rejed them with " I never knew you," " depart from me, ye 
 workers of iniquity," Luke 13. 25, 27.— 'Tis added, v. 28<. 
 
 " there 
 
 plain. Our Lord had often taught, in the great day " he would fever the 
 juft from the unjuft/' &c. here from the 31ft to the end, he (hews the man* 
 ner of the procefs, viz. ** by gathering of all nations of men before him,** 
 «* by feparating them one from another according to their charader "as juff 
 or unjuft'* which he fets forth by the natural figure of *'afliepherd dividing 
 his fheep from the goats ;'* he will then pafs fentence upon the one and the 
 other " according to their character and works." And when the fentence 
 is pafied, the wicked will not look up to the Saviour and be faved as they 
 pretumptuoufly teach, '* but go away into everlafting punifhment, and the 
 righteous into life eternal." This conftruftion is moft plain and eafy, and 
 perfeftly agrees with every reprefentation of the final judgment throughout 
 revelation. Whereas the conflru<^ion we oppofe doth not admit "the jufl 
 fhall be fevered from the unjuft," the good from the bad," " the faithful 
 from the unfaithful," and that *' all fhall perfonally receive in aftual re- 
 tribution, "according to the things done in the body," tho' abundantly 
 taught by our Saviour and his aportles. It is therefore direftly oppofite to 
 and fubverfive of the fcripture doflrine of the eternal judgment. It is 
 ftrange that any who have read the fcripture with attention can endure fuch 
 an enormous error, and encourage fuch teaching, againftthat divine pro?, 
 hibition in the fecond epiftk of John v. lo^ n. Q^ 
 
*^ there ihall be weeping and gnafliing of teeth, when 3/e Ihall 
 fee Abraham, and liaac, and Jacob, and all the prophets in thg 
 kingdom of God, and you yourfelves thriift out." Nor can 
 they be faved by any goipcl means of falvation whatever j*for 
 theie are enjoyed only in the kingdom of Chrifl : but thefe 
 *' children of the kingdom ihall be caft out, into outer dark- 
 nefs : there Ihall be weeping and gnalhing of teeth," || Mat. 8. 
 12. they never were '' children of the kingdom," only by the 
 means and privileges of it. The calling them out, mufl furely 
 mean, a total deprivation of them; nothing lefs can be intended. 
 So that " gofpel m.eans of falvation ihall never pafs upon them" 
 as they teach. ''Their caftingout, is followed v/ith outer dark- 
 nefs," as contrafted with the enjoyment of mefe means. And 
 are configned to " the blacknefs of darknefs forever." Jude 13. 
 If this alio be contrafted with " gofpel light which now ihines 
 to the world," they periih without a gleam of comfort or hope, 
 or a ray of inllruftion" out of it : for nothing lefs can come up 
 to this defcription. TKi^ muft fix their puniihment as lafting 
 
 as 
 
 II The wicked are fo perfonally defcribed and charaderifed in thefe two 
 lali mentioned texts in Luke and Matthew, it is impoffible to be eluded, 
 by any or all their corrupt evafions. It is to Men that Chrill addrefTes, 
 and not to devils, nor to wickednefs, nor to what of the devil is in men. It 
 is men that are defcribed as faying **Lord) open unto us/' that are repulfed 
 with ** I never knew you," that will plead ** we have eat and drank in thy 
 prefence, and thou haft taught in our ftreets," that he will *' bid depart,** 
 that are charafterifed as ** workers of iniquity," that are tormented with 
 *' weeping and gnafhing of teeth," that *' fee Abraham in the kingdom of 
 God," that '* are themfelves thruft out," that are ** children of the king- 
 dom," that *' are caft out into outer darknefs" perfonally fuirering with 
 '* weeping and gnafhing of teeth." Nothing can be plainer. How will 
 their corrupt evafions apply to thefe defcriptions ? The devils cannot be 
 meant, Chrift addrefteth not to them, but men under his miniftry. Devils 
 are not the ** children of Chrift's kingdom" in any fenfe ; they do not be- 
 long to it, but they are the open, avowed enemies to it. 'they are never 
 defcribed as ** children of the kingdom," and cannot be thofe, that are 
 ** to be caft out of it." They cannot plead *' we have eat and drank in thy 
 prefence, and thou haft taught in our ftreets," for they never enjoyed thefe 
 pi-ivileges of the kingdom, &c. nor can wickednefs, evil principles, or what 
 of the devil is fuppofed, by them, to be *blended* wiih wicked men, diftind 
 from the perfcns of the wicked, poffibly come up to this perfonal chara^l- 
 eriftic defcription. Will wickednefs fay, *' Lord open unto us," is it not 
 blafphemy to fuppofe it ? Can it plead *' we have eat and drank in thy 
 prefence, and thou haft taught in our ilreets ?" Can it be charaderifed 
 
 «< workers 
 
( "5 ) 
 
 as their exlftence, as they have no way ont of it. Moreover, 
 
 they cannot be faved by any means ordinary or extraordinary, 
 all hopes of it are excluded and barred, by our Saviour in his 
 parable of Dives and Lazarus—in the anfwer of Abraham to 
 Dives, teaching there is no pafTing from that ftate of torment 
 to the fociety of Abraham and the blefTed, Luke i6. 26, 31. 
 Neither can they be faved, by any terms of mercy and life pub- 
 liflied in the revelations of God, Tkefe terms are prefcribed 
 for, addrefled and limited to mankind in this ftate, only, aa 
 hath been Ihewn. Not a fingle one extended to thofe who die 
 in their fins in the future ftate. They cannot be faved by faith, 
 repentance, bowing to the authority of God, and becoming his 
 willing fubjedls in that ftate, as they may in this. There is 
 not an intimation in the whole book of God, of fuch a thing 
 poflibie to them in that ftate ; nor any encouragement for it j 
 nor promife made to it : which takes away ail ground of hope : 
 efpecially, as our Lord hath fixed it upon another illue, which 
 is decifive, viz. not upon the footing of any thing whatever to 
 be done by them : but upon that of fufferings only, to the full 
 demerit of their fins. When delivered over to puniftiment, 
 and call: into prifon, ^^ he alTures us with a very ftrong alTeve- 
 
 ration, 
 ** workers of Iniquity ?" Can wickednefs and what of the devil is in men 
 feparate from the fouls and bodies of men, be '* the children of the king- 
 dom ?" are we ever fo taught ? Can ir feparate from the wicked *' fee 
 Abraham and the patriarchs in the kingdom of God," and be the '* ye 
 yourfelves thruft out ?" and be the fubjed: of ^* weeping and gnaOiing of 
 teeth ?" and be '^ tormented day and night forever and ever r" Can it 
 give an account," '* be judged according to his works," '' receive the 
 things done in the body," or agree with any one fcripture defcription of 
 the final judgment and future puniOiment ?" by no means : it is a ftaring 
 error. And it feems a man mull have a urangely perverted underftanding 
 and confcience, to put fuch a thin, barefaced, moft pernicious cheat upon 
 himfelf, or to attempt it upon others. For the matter is reduced toa Ihort 
 iffue — either the fubjefts of threatnings and penal ilatutes, after condem- 
 nation, muft perfonally fuffer the punilKment denounced, or they muft not. 
 Jf not, all government of God and man is ftruck up with one blow-.--there 
 ;s no truth and julHce in the univeyfe— tranfgrefTors have nothing to fear 
 —men and devils nothing to fuffer— -yea, and Mofes and the prophets, our 
 Saviour and his apoftles are condemned for " uiingthe terrors of the Lord, 
 to perfuade men" to repentance and reconciliation to God. But if the/ 
 muft perfonally fuffer the punifhment threatned, then it is as certain that 
 the unjuft in their perfons ihall be referved to punilhiment,"---and '^ the 
 ^na'Hy difob^dieat fhall perfonally be puniilied with eve.rlay:ingd?ftruftioTx'^ 
 as tiiere is truth in the Deity and in the revelation he hath given us. 
 
ration, *^ verily I fay unto thee, thou fhalt by no means come 
 out thence, till thou hail paid the uttermoft farthing," Mat* 
 5. 25, 26. Since all means and ways of deliverance are ex- 
 prefsly excluded, but that of fufFering the eternal death which 
 is the jull wages of fin : all hope of it muft be barred and cut 
 off forever. Their refources of relief are alfo particularly ex^ 
 eluded and barred, All the hope of perilhing finners is in th^ 
 infinite mercy and grace of God ; but this mercy, by gofpel 
 conflitution is limited to '^ veflels of m,ercy afore-prepared un- 
 to glory," in this world. "And there is no provifion of mercy 
 for finners continuing fuch," but it is written of the wicked 
 "^^he fnall have judgment without mercy," Jam. 2. 13. and 
 *' they fiiall have wrath without mixture," Rev. 14. 10. Again, 
 all hope from the death and facrifice of Chriil, to thofe who 
 itiake it vain in this world, is totally excluded : for it is writ- 
 ten, ^^his death fhali profit them nothing :" and '^ there re-^ 
 mains no more facrifice for fin," to them-^— neither this or any 
 other, *^ but a fearful looking for of judgment, which (hall de- 
 vour the adverfaries." Moreover, they cannot work out their 
 deliverance and falvation by their own ability, or by any thing 
 which can be done by them. For our Lord reprefents them, 
 when " call into outer darknefs, into a ftate of weeping and 
 gnafiiing of teeth," " as bound hand and foot," Mat, 22. 13, 
 under total difability for fuch exertion. But how can this be 
 true of unimbodied fpirits, or of the wicked after the refurrec- 
 tion ? there is doubtlefs important truth and inftru6tion in it s 
 nor is it difncult to find it. In the conflitution and frame of 
 human minds, Hope is the niainfpring of adion and exertion 2 
 defpair cu:s the finews of all endeavour. Therefore the door 
 of mercy muft be opened, to fpring hope and exertion. And 
 when this door is forever fhut againft them, all exertion for 
 falvation is as efi'edually excluded and barred 3 as activity is 
 to him who is literally " bound hand and foot." And our Sa- 
 viour teacheth us '^ this door will be fhut" againft them, Luk. 
 13, 25. which is another itrong evidence " that gofpel means 
 ftiall never pafs upon them." J 
 
 Now, 
 
 t Some fuppofe Chrifl in his human fpirit, in the interim between 
 Hs death and rerurreflion, went and preached to the fpirits in prifon. Sa 
 tiiey ggnllrue the words of Peier^ 1 ?et. 3. 18, 19, sg, << but ^uickeneH by 
 
 tlwJ 
 
( 117 ) 
 
 Now lince it appears, that thofe who die in their fins cannot 
 be faved " by any thing intervening between their death and 
 refijrredion," nor " in the day of judgment," nor ^^ by intrea-^ 
 ties,'' " by gofpel ternns of life/' '< by gofpel means," or " by 
 
 any 
 the Spirit ; by which alfo he went and preached unto the fpirits in prilbn ; 
 which fometime were difobedient, when once the long-fufFering of God 
 waited in the days of Noah, while the ark was preparing, &c. But this 
 conIlru<^ion is inconlillent with the letter of the text, which fpeaks exprefsly 
 of ** the fpirit whereby Chrift was quickened" in his refurredion — and not 
 of his human fpirit. By which eternal Spirit he infpired Noah a preacher 
 of righteoufnefs, to teach and warn thofe difobedient finners while the ark 
 was conilruding, who were now in prifon. This is the defigned inftruc- 
 tion. And this conftrudion of theirs is inconfiftent with the delign for 
 which the apoftle here and in 2 Pet. 2. 5, to the loth, introduceth the ex- 
 ample of the falvation of Noah, and the deftru<5lion of the difobedient of 
 the old world. It is adduced for warning, that the difobedient and ungodly 
 under the gofpel, fhall be call into the prifon of hell, and ** be referved to 
 the day of judgment, to be puniihed ;'* as exemplified in the difobedient, 
 that perilhed from under the preaching of Noah. And alfo to admoniih, 
 encourage and animate chrillians fo to do and fuffer the will of God, as to 
 anfwer the great defign of the chriftian difpenfition, that they may be blef- 
 fed and enjoy the great falvation of God, as exemplified in that of Noah. 
 Now the defigned inftruAion, warning, admonition and animating en- 
 couragement are all loft, in their conllrud^ion ; which Ihews it cannot be 
 true. This conftrudion of theirs, is likewife confuted, by the manifeft 
 absurdity of it. According to fcripture, the work of Chrift and his mini- 
 Hers is to preach the gofpel to thofe under the difpenfation of his kingdom ; 
 and not to thofe that are out of it ; as thofe are who die in their fins. How 
 abfurd to fuppofe Chrift in perfon ftiould go and preach to thofe in prifon, 
 with whom he has no more concern as a Saviour, than with the devil and 
 his angels their alTociates in character and mifery j to whom he was not 
 appointed a Mediator and Saviour ? How abfurd to fuppofe him to go and 
 preach the gofpel of life to them, when he knew it would be all loft labour, 
 and not a foul of them would hear, repent and live ? when he knew and 
 had taught the world in the parable of Dives, their charafters and ftate 
 was fixed, and would admit of no change ? and had repeatedly taught, that 
 in the day of judgment they ihould be condemned and puniihed, as workers 
 ©f iniquity ? and very exprefsly that ** they that have done evil, Ihall come 
 forth unto the refurredlion of damnation ?'* John 5. 29. which is decifive, 
 there is no change of chara^er and ftate to th^m, between death and the 
 refurrevftion. It is evident their conftruftion cannot by any means be ad- 
 jtnited : but if it was, it avails them nothing, For the gofpel was not preach- 
 ed to them in prifon, . the extenfiye addref* of mercy and hope, in which 
 it is now preached to all the nations pf the earth : but is limited *' to the 
 difobedient in the days of Noah." The reft of the difobedient, ungodly 
 world, notwithftanding this fuppofed partial, preaching of it, are left un- 
 der condemnation, without hope, refcrved tq Ux6 day ©f judgment, to be 
 puftifaed/' Their end is deftrui^ucR, 
 
^ ( ii8 ) 
 
 any means whatever, ordinary or extraordinary ;" no, nor *' by 
 the mercy of God," " the merit of Chrift," or by their own 
 power and exertions," we conclude it muft be evident to the 
 impartial reader, and we hope to the univerfalifts, " that all 
 relief to them is ihut out," '' all hope barred," and " all their 
 devices of falvation are refuted and reprobated in the revelati- 
 ons of God. And confequently, the impoflibility of their fal- 
 vation is fully evinced. It feems proper in this place to con- 
 fider two do6lrlnes which are main pillars in the fcheme of our 
 opponents, that are diredly oppofite to the exhibition we have 
 given of the gofpel conftituticn, and are to be confidered as 
 objeilions againil it, viz. One is, that the future punifliment 
 is a ftate of difcipline, " to make the fubjeds of it a willing 
 people" and fit them for heaven ; and not flriftly of retribu- 
 tion. It is a difciplinary, and not capital punifhment. The 
 Other is, that at fome unknown period, they will all bow to the 
 authority of God-— and fo be delivered and faved. As to the 
 firft point, it is to be noted, that a ftate of trial, and a ftate of 
 retribution, in the ftrld fenfe, of difcipline and of capital pu- 
 niHiment, are as diftincl and contrafted as any two things in 
 nature, as virtue and vice, as life arid death— eftentiaily dif- 
 ferent in nature and deiign. And it is to be obferved, the 
 fcripture conftantly holds up this diftin6i:ion, as what makes the 
 grand, the infinite difference between the ftates of men in this 
 world and world to come. For there is no doftrine more plain 
 throughout revelation, than that this is, a ftate of trial and 
 difcipline ; and the future a ftate of retribution in the ftrift 
 fenfe as contrafted with it. And it is fealcd and confirmed 
 beyond doubt, by the do6lrine of the eternal judgment, where- 
 in we are taught " every man ftiall be judged and be rewarded 
 according to his works :" and " he that is unjuft, ftiall be un-^ 
 juft ftili," and '' he that is holy ftiall be holy ftilL" Add to 
 this, every defcription of the future puniftiment, announces it 
 to be capital, retribute puniftim.ent ; and not difcipline. Is 
 death, by the hand ofpublic juftice, that is the award of juftice, 
 and cuts men off" from the kingdoms of thi,s world, a capital 
 punift.ment, with men ? fo is that death, that cuts off" the 
 v/icked from the kingdom of God, and in which they muft 
 endure the juft", the full wages of fin* And the perdition and 
 
 deftrudion 
 
( 119 ) 
 
 deftruftibn of the ungodly, puriuant to their demerit, and to 
 judicial fentence executed in a difpenfation of wrath andjuftice^ 
 necelTarily carries the idea of capital punifliment. And when 
 the word eternal or everlafting is added, it is capital, retributive 
 punifhment in the ftri6teft, higheft, ftrongeft fenfe conceivable 
 by the mind of man. The fcriptures are very plain, that in 
 the fenfe of ftri6l retribution, " God will render vengeance to 
 his enemies,'* " and reward them that hate him.*' But the 
 idea of difcipline annexed to the future punifhment, (hocks us 
 by its abfurdity and impiety, every way. Whofe difcipline 
 is it ? we know of no difcipline to fave men, but that appoint- 
 ed in the kingdom of Chrifl; and exercifed under his adorable 
 adminiftration. But this punifhment is inflidted after the dif- 
 penfation of his kingdom is ended, and the great affairs of it 
 are all fettled in the day of judgment, and on thofe, who are 
 cut off and cafl out of it, and from all the difcipline and pri- 
 vileges of it, and are delivered over to be tormented, &c. 
 Surely, it can be none of his difcipline. If their do6lrine of 
 difcipline be admitted, then the devils are now under a difci- 
 pline of mercy, for falvation. Yea, they are the fir ft candi- 
 dates for it, for this punifhment was originally prepared and 
 appointed for them. Mat. 25. 41. which fuppofition is abhor- 
 rent to fcripture and common fenfe. Again, if the doctrine 
 of future retribution, be a doftrine of difcipline, then in the 
 day of judgment the righteous will be adjudged to a ftate of 
 difcigline, as well as the wicked, in which it will be poflible 
 for them to change their ftate, and to lofe their characters and 
 bleffednefs to eternity. Which is too (hocking to be admitted, 
 nor do they admit it. Yet the doctrine of retribution is the 
 fame to both i and the fcripture makes no diftindion, *^ every 
 one (hall be rewarded according to their works," and " every 
 one (hall receive according to the things done in the body," 
 Confequently, the charadler and ftates of both, will be fixed for 
 eternity in that day, or neither of them. Moreover, according 
 to their dodlrine, a ftate of outer darknefs is more efFedual, 
 (avingly to enlighten men, than all the light of the gofpel : a 
 ftate of wrath and difpenfation of wrath, more efFe6tual to fub- 
 due and foften the hearts of men, than a ftate of mercy, under 
 all the foftening, transforming means and grace of the gofpel: 
 
 and 
 
and a ftate of univerfal wickednefs into which, all the profile 
 gate and abandoned of the earth, with the devil and his angels, 
 are caft, without a fmgle godly foul in it ; is a niore effe6tual 
 fchool to form to holineis and meeten fubjedlis for heaven ; than 
 the fellowfhip of faints, the fociety, examples and prayers of 
 the godly, and all the light, means, and grace of the kingdom 
 of God, in this world. For altho' the latter are effedual for 
 the faivation of many ; yet they are not efFedual to the falva- 
 tion of all under the difpenfation of it. Whereas that difci- 
 pline is maintained to be fo effectual, as that all that are exer* 
 cifed with it, fhall be faved. What can be more abhorrent to 
 common fenfe ? or more reproachful to Chrift, to his gofpcl 
 and kingdom ? A man that can fwallow fuchiliocking impiety 
 andabfurdlty, may fwallow a camel. Let this queftion be 
 fairly examined, viz. Can their dodrine agree, with the doc- 
 trine of difcipline taught in fcripture, and by common fenfe ? 
 Is that piinilhment among men, which is to the fubjed of it 
 "death,*' 'Meftrudion,'* "perdition,'* utter ruin, difcipline j 
 and not capital ? if not, how can a punifhment with everlaft- 
 ing deftrudion, be difcipline ? In the fcripture exhibition of 
 difcipline, a door of mercy is opened, terms and means of fai- 
 vation are appointed, whereby finful men may be reconciled and 
 faved. But the door is fhut— -all thefe are excluded to thofe, 
 who are cut off and caft out of the kingdom in the future pu- 
 nifament. Scripture difcipline, is to form the charadters of 
 men for a future judgment and a ftate of retribution^ af- 
 ter the charaders of all, are already formed, difclofed, and 
 judgment rendered on them, fentence pafted and put in execu- 
 tion, wherein the righteous are rewarded and the wicked pu- 
 nilhed. Again, it is a grand objed and end of difcipline as 
 taught by fcripture and common fenfe, to form men to be good 
 fubje^ls of the ftates and kingdoms of this world, and of the 
 kingdom of God. But how^can a capital punilliment, that 
 cuts them off and ftiuts them out of both kingdoms, pofTibly 
 agree with it ? In the divine difcipline, infinite wifdom fo 
 tempers judgments with mercies, as to be beft adapted to the 
 good of the fubjed. But how can a difpenfation of judgment 
 without niercy, and *' wrath without mixture" confift with it ? 
 A grand objcd of difcipline is the good of the fubjed exercifed 
 
 with 
 
( T2I ) 
 
 with it. But vindi6live wrath as held forth in all the difcrlp- 
 tions of the future punifhment, and the enfemples of it in thi^ 
 World, is not for the good of thofe who perifh init ; but for 
 the vindication and fupport of the divine charader and govern- 
 mcntj and for the good of others. How incongruous and- ab- 
 fjrd would it be to addrefs a criminal going to execution, in the 
 language of difcipline ? to tell him, in the defign of govern- 
 ment you are going to be hanged for your good ; to make you 
 a good fdbjed^ and meetcn you for the privileges of that king- 
 dom of which you will be forever cut off, by it. And equally 
 falfe, fhocking and m.ore wicked, to addrefs finners— '' if you 
 go on in your lins, you will be damned for your good -, to 
 meeten you for the inheritance of that kingdom of Chrift and 
 of Godj from which you are caft outj cut off and excluded, by 
 your punifhment/' One inftance miore, in fcripture difcipline, 
 the objed is, that men be faved in the day of the Lord, and 
 not condemned v/ith the world, i Cor. 5. 5. ch. 11. 32. and 
 infinite wifdom.^ love and care is exercifed in an addrefs of the 
 m.oil powerful motives, to prefcrye and fupport the charaders 
 of thofe who are heirs and to inherit the heavenly kingdom. 
 They are enjoined *^ to keep themfelves from idols" **unfpot- 
 tt.d from the world," "to fliew themfelves children of their 
 heavenly father " by divine imitation—" to flnine as lights of 
 the world/' " that others by their good works miight glorify 
 their heavenly Father," " that they may be preferved unre-^ 
 bukeable," *^ be accounted meet and worthy, the heavenly in- 
 heritance prepared for them*" But how efientially different 
 and oppoiite, the difpenfation of God to the wicked in the day 
 of 'judgment and world to come ? Their charadlers expofed, 
 md all their wickednefsj fecret and open, laid open to the view 
 of ail worlds in the day of judgment i then caft out of the king- 
 dom as accurfedj anci configned to the mofi ignominious and 
 painful punilliment with the devil and his angels i configned 
 to iliame and " everlafting contempt ?" Now, is it pofTible 
 that the prefervation and total deftruclion and ruin of chara6t- 
 ers, Ihould both be appointed " to form characters and meeten 
 f jbjedls for the famie kingdom & inheritance ?" Can both un- 
 der one denomination and character of "difcipline" belong to 
 the fame plan of mercy, and conilitution of grace, w^iereby 
 
 R only, 
 
( 122 ) 
 
 only, finful mah can be faved ? an infidel^ might be afhamed 
 to imbrace fuch palpabk contradidtions and abfurditics, as ar- 
 ticles of his faidii 
 
 I. pals to the other tenet; viz* That all v/ho are configned to 
 the future punifnmenti will in fome future period, bow to the 
 authority of God, and fo be delivered and faved. Their prin- 
 cipal liipport is, Ifa. 45. 22, 23^ ^^ Look unto me, and be ye 
 faved, all the ends of the earth :*^ (not hell) '' for I am God, 
 and there is none elfe.'^ ^^ I have fWorn by myfelf, the word 
 is gone out of my mouth in righteoufnefs, and fhall not re- 
 turn, that unto me every knee fhall bow, every tongue ihall 
 fwear/* Refering the particular defign of tliefe words to ano- 
 ther place, I fliall obferve two or three things to clear the text 
 from their conftrudlion. I would firft obferve, St. Paul twice 
 quotes and applies thefe words, but not to eflablifn this future 
 bowing and falvation of the condemned, in the laft judgmaeht* 
 Once it is to let forth the fupreme and uncontroulable domin-=' 
 ion of Chrifl ever all things, Phil. 2. 9,10,1 1. This will be il- 
 luilrate when in fa6l ^* every creature (friend or enemy) fhall 
 be made to bov^ to him," and every tongue fhall confefs Jefus 
 Chrift is Lord," the fupfem.e Governor and Judge of all. But 
 this is confiftent v/ith the deflirudlion of his enemies : yea, it is 
 this fupreme uncontroulable dominion and power of Chrifl: that 
 infures theeverlaftling falvadon of his people, and defl:ru6lion 
 of his enemies. Therefore, mofl pertinent is the addrefs in the 
 next verfe, '^ work out your own falvation with fear and trem- 
 bling." In the other inftance, he applies it exprefsly to the 
 day of judgment, Rom. 14. 10,11. ^* For we muft all ftand 
 before the judgment feat of Chrift," *^ for it is written, as I live 
 faith the Lord, every knee fnail bow to me, and every tongue 
 Ihali confefs to God." It is evident from this, application of 
 the words of the prophet, that they will have their fulfilment 
 in the day of judgment, and it is the laft fulfilment they 
 will ^ver have, for it is the laft we read of. But it is certain 
 that ^' this bowing and confefTmgwill not be accompanied and 
 conne6led with the falvation or all men in that day : for the 
 wicked will then be condemned and muft fufi-er unutterable 
 pain and torment as they allow. f Their conftrudlion then is 
 
 excluded^ 
 t See Salvation for all men, jJreface, p. 4. and p. 24^ 
 
( 1^3 ) 
 
 exciudedj confuted and wholly fet afide. I would next obferve, 
 *' this bowing" belongs to the confdtution of the kingdom of 
 Chrift in this world j as truly and fully as any other text in the 
 book of God. This cannot be denied : confequentiy, it mufl 
 and will have its accomplilliment in his difpenfation of the 
 kingdom in this world, or in the fettlement of it at the end of 
 the world. For then every thing appertaining to his kingdom 
 will be fulfilled, " and the miftery of God will be finiihed." 
 This cuts off and excludes their conftruclion, intirely. To 
 make the matter more plain, I obferve further ; the text hath 
 a fpecial reference to tv/o grand, remarkable per.'ods, in which 
 it will have a literal and eminent fulfilment, The firil period 
 is in the difpenfation of this kingdom in this world i in the in-. 
 gathering of all nations, even '' the fullnefs of Jews and Gen- 
 tiles" into it : " When the kingdoms of this w^orld'' by cordial 
 fubjedion, fhall literally '^ become the kingdoms of our Lord 
 andofhisChrii%"Rev. ii. 15. The call to ^' the ends of the 
 earth, to look to him and be faved," hath a pointed reference 
 to this period : it will be fo extenfi vely effeftual, as that it may 
 literally and with greateft propriety be faid *' that every knee 
 doth bow to him, and every tongue doth fwear"- fealty and o- 
 bedience to him ; and fhall openly profefs " in the Lord have 
 I righteoufnefs and ftrength," v. 24. and an innumerable mul- 
 titude no doubt will be faved. " In the Lord fhall all the feed 
 of Ifrael be juftiiied, and iliall glory," v, 25, The other pe- 
 riod, is the day of iudgment, at the final fettlement of the great 
 affairs of his kingdom, This we fee Paul exprefsly witneffeth. 
 Then all and every one, willing or unwilling muft bow, to 
 his authority and fentence as fupreme Lord and Judge. The 
 unwilling and difobedient mxuft bow under the fentence and 
 weight of his wrath, The icrip.ture very clearly gives us the 
 key of this conftruction -, but^ never once extends it beyond the 
 day of judgment. In this way the text gives us important in- 
 ftruftion and encouragemetit to bow in a cordial fubieclion to 
 Chrift in this world, that we may be faved. And in forces th<? 
 duty with a folemn admonition and \yarning, that in cafe we 
 negledt it, we muft bow to his authority, power and fentence, 
 and abide the tremendous, and eternal confequence. But in 
 their CQnftru6tion, the defigned inftru6lion and admonition for 
 
 R 2 the 
 
( 124 ) 
 
 tlie good of the world, is loll, t or this and many other reafons 
 we mufi: of neceiTity, reje6l it. Let the queftion be put^Where 
 is this bowing in the future flate, required ? where as» a term 
 of faivation ? where is there any promife made to it ? there is 
 none in the revelations of God i it is unknown in it, If is not 
 that bowing by faith, that is the gofpel term of life ; that is for 
 this world *^ to faye us from the v/rath to come" and not thofe 
 yv^ho are in that ftate of mifery. Gofpel faith, efTentially differ^ 
 from that bowing to divine authority they ftt up, in all refpefe, 
 It differs as to ftate, fubjedis, worlds, and eiteds. Faith is for 
 this fbate, that for the future : the lubjeds of the one^ are fub- 
 jecls of mercy, under a difpenfation of mercy : the other '^^ vef~ 
 fels of wrath, fitted for deftru6lion, in a flate of perdition :"— 
 the one in this,. the other in the world to come : and as different 
 in effed. Faith brings glcxy to God, to his. Son, to his autho- 
 rity and grace : it '* purifies the heart from dead y/orks to ferve 
 the living God*' in this Vv^orld : *^' it overcomes the v/orld,"&c. 
 but their bowing in the future llate cannot poillbly anfwer the 
 grand purpofes of faith^ in this world. It brings no glory to 
 God and his promifes j doth no honor to Chrift and his gofpel ^ 
 brings no fecurity to piety, to vertue and hclinefs, and to the 
 intereft of the kingdoin of God, in this world. It doth not 
 efbablifh the law, nor the requifitions of the gofpel, but makes 
 both void. It cannot overcome the world, for it commences 
 after the earth is perilhed; and there is no world to overcome, in 
 the gofpel fenfe. Therefore, this bowing can overcome no- 
 thing, but the whole gofpel conftitution, with its infinitely im- 
 portant connexions y to which it is direftly oppofed. For the 
 pjain language of itis,— God gives up to his enemies, his infi- 
 nite authority and government as exercifed in this world : he 
 makes the great facrifice of the honor of it ; and of all the re- 
 quiritions of lav/ and gofpel in this ftate; and cancels all the 
 threatnings and curfes of his facred book y then they bow and 
 taivc faivation. The fuppofition is big with blafphemy and dif- 
 honor, horror and ruin. 'Tis defolation to the charader, autho- 
 rity and governmiCnt of the infinite Jeliovah : and it announces 
 abfolute ruin to the whole moral creation. For, this great fa- 
 crifice once made, no foundation is left for the confidence, hope 
 and happinefs of creatures^, to reft upon. This future bowing 
 
 is 
 
Is a do6lrine of infinite reproach & milchief, everyway. What 
 more ruinous to perifhing Tinners ? v/hile it promileth thenn' 
 redemption, it lulls them aQeep in a ftate of condemnation and 
 wrath : while it promifes them liberty and falvatiori, it rivets 
 the chains of bondage, conniption and mifery upon them j with 
 a vain delufive expectation of a future bowing to efFeft it. It 
 cafts the higheft reproach upon the eternal judgment, by teach- 
 ing, it will not be final to mankind 5 nor any manifeftaticn of 
 retributive, vindidivejuftice, againft the objedts of juflice.&c. 
 It is highly reproachful to the infinite majefly, truth and juilice 
 of God, When to alarm a loft, ftupid world to their duty and 
 fafety, he hath fo oft proclaimed it his prerogative and glory 
 ^' Vengeance is mine, and I will recompenfe it :" Yet when 
 the great day of vengeance is comx ; this do&ine teacheth, no 
 vindictive wrath will be executed upon his enemies ; no retri- 
 butive juftice will be rendered to vefTels of wrath fitted for 
 deftru6lion i— .it is all '^difcipline" in earth and hell. But dif- 
 cipline cannot be retribution 5 no more than light and dark- 
 nefs, black and white, can be the fame. It is highly reproach- 
 ful to the Saviour, teaching that he executes the office, and 
 fettles all the great affairs of his kingdom, as Judge ; before he 
 has finifhed his work as a Saviour : After which we are told'> 
 ^' there is a great deal to be done,'' dzc. It doth indeed prev 
 tend to honor the grace of God and merit of the Saviour : but 
 it cafts infinite reproach on both, as infufficient to fave in this 
 world, thofe v/ho are to be faved, thereby i infufficient, to fave 
 them but by their perfonally enduring the future torment to 
 make them a willing people. It is moft highly reproachful to 
 the kingdom of Chriil, with all the glorious apparatus of in- 
 ftitucions, means, privileges and advantages of it, accompanied 
 witli aU the exertions of God and men to fave men in this 
 world. This doftrine teacheth, it all unneceiTary ; the whole 
 might be fpared. This bowing, it feems, will fave them as 
 furely, effe^flually, and more extenfively. In a word, it levels 
 the gofpel and the divine religion taught in it, with the fuper- 
 ftitions of this world, and v/ith no religion at all in point of 
 neceffity in this world, to final falvation. This bov/ing,it feems, 
 will i'^^pply the want of the gofpel, and of all religion and vertue 
 in this world; aud fave all that need falvation, without it. — 
 
 V/ho 
 
( 126 ) 
 
 Who now doth not fee, that this do6lrine in the natural opera- 
 tion r>{ i:, is an outlet to ail vcrtue and good ; and an inlet to 
 all wickednefs to deluge the earth ? and that it is moft fubver- 
 five of the good and happinefs of mankind, in time and eter- 
 nity ? It is as fatal to the fouls of men, as the do6lrine of juili- 
 fication by the law and by works, fo ftrongly refuted and repro- 
 bated by St. Paul ; and far more mifchievous to the interefts 
 of fociety and welfare of men, in this world. Surely it is high 
 time it was baniflied Chriftendom, and out of the world j and 
 let all the people, including all the univerfalifls fayj amen, to it. 
 
 We pafs 6n to the 5 th general propofition,viz. The do6trine 
 of the future punilhment we maintain in oppofition to their's 
 was fully believed by the Jewiih and Cliriftian church, and by 
 their infpired teachers. 
 
 Our opponents, in tracing the antiquity of their do6lnne to 
 Clemens and Origin, tacitly conceed it was unprofelTed in th@ 
 church of God until that period. Till then, the church of 
 God, Jewifh and Chriftian, were in the undifturbed profelTioii 
 of the common do61:rine of the future punifhment, we main- 
 tain. We have pofitive evidence in the teftimony of Philo 
 and Jofephus, two approved Jewifh authors, who lived very 
 near the time of our Saviour and his apoflles, that the Jews 
 (the fadducees who denied any future (late, excepted) believed 
 and maintained the future punifliment to be perpetual and e^ 
 ternal.* We know it is the neccfTary refult of the profeffed 
 articles of their faith, viz. that " God is the rewarder of them 
 that diligently feek him," and *' the avenger of the difobedi- 
 ent.'* They believed the refurre6lion of the juft and unjuft ; 
 iht future judgment, and a future ftate of retribution to the one 
 and the other, and that devils and wicked men would never in- 
 herit tht mount Zion of God in heaven : and confequently, to 
 be confident, they mull believe their punifhment to be as lafl- ^ 
 ing, as their exiflence and immortality. 
 
 Again, when our Lord addrefies fuch an home application 
 of his dodlrine to the fcribes and pharifces, with repeated woes 
 againfl them for their hypocrify and wickednefs, with an " how 
 
 can 
 
 * The tefcimony of thefe writers hath been repeatedly cited by the 
 learned, as Dr. Prideaii, Dr. Whitby, and lately particularly recited by 
 Dr. Gordon in his doflrine of univerfai falvation examined, pag. 82. to 
 wKich the reader is referred. 
 
can ye cfcape the damnation of hell ?" " ye lliall receive grea* 
 terdannnatlon/* &c. Mar. 23. I3,i4,33,&c. it is morally cer- 
 tain, from their carping dilpofition and their particular concern 
 in fuch an application, that they would have excepted againft 
 his do6lrine, could they have found any pofTiblc room for it. 
 Therefore, their profound filence upon this head, is a clear, 
 tacit confefTion and ftrong witnefs his general dodrine with all 
 its everlafting terrors, was agreeable to their public faith, how 
 much foever they difliked the pointed application. 
 
 Further^ it is well known the Jews maintained, that finners 
 of the Gentiles living and dying in idolatry, v/ithout the know- 
 ledge of the true God, would {dc utterly and finally loil, to fal- 
 vation and hope. And in this fenfe, familiar to the Jews and 
 difciples, our Lord fpeaks of Judas as '%ft :" ftiles him '^ the 
 fon of perdition,'* denoting him an heir of and configned to 
 perdition, as before noted. Paul taught, and the chriflian 
 church believed, this fame do6lrine with the Jews ; that " Ido- 
 laters fhall not inherit the kingdom of God,'* i Cor. 6. 9, that 
 idolatrous gentiles, continuing in that ftate, are '^without God** 
 and ^^hope" ofhisfalvation,Eph. 2. 12. that unbelievers under 
 the gofpel are in the fame fenfe "loft'* : "but if our gofpel be 
 hid, it is hid to them that are loft :f in whom the god of this 
 world hath blinded the minds of them that believe not," 2 Cor. 
 4. 3,4. that Paul had no hope of the falvation of any, but thofe 
 who entertained the gofpel faith in this world, is evident, from 
 his great anxiety for the Jews that they might "believe and be 
 
 faved:" 
 
 t To evade the force of all this, it is faid, " yet the Son of Man came 
 to feek and to fave them who were loft." *' He came, not to call the righ- 
 teous, but finners to repentance," fee fome dedudions from the fyllem of 
 revelation, p. 18. and what then ? The inference defigned is, '* that all 
 that our Saviour and his apoftles reprefent as loft, and all the impenitent 
 lliall be fayed.'* Never worfe logic and divinity. Our Saviour has taught 
 us the way in which only he will fave them who were loft. '* He that be- 
 lievetJi ftiall be faved, but he that believeth not ftiall be damned." He 
 not only calls finners to repentance, but inforces the duty with certain 
 perdition to the impenitent. '* Except ye repent, ye Ihall all likewife 
 perifh." Now will he in the day of judgment, or in any future period, 
 gainfay this dodrine, which he taught on earth ? and fay to the finally 
 impenitent and unbelieving, ** ye ftiall not perifti and be damned, but 
 ihall be faved ? Will any but a thoro' placed infidel affirm it ? and yet 
 if he doth not fo gainfay it, they are forever loft, and cannot be fayed; 
 and the defigned inference is deftroyed. 
 
X 128 ) 
 
 faved :" from his great and ardent labours, ^' if by any means 
 
 he might fave fome of them/' Rom. 1 1. 14. i Cor. 9. 22. and 
 from his exprefs declaration, that the difobedient to the gofpel 
 fhould ''be punifhed with eyerlaitingdeftrudion/' 2 Thef. i* 
 8,9. Moreover, there is one article of faith, in which the 
 jcwifli and chriftian church were united ; which is decifivcviz. 
 that no one can ever be faved but in compliance v/ith the terms 
 of hfe, appointed of God to men* in this ilate. This fecms 
 evident, in the queftion refpe6i;ing circum.ciiion agitated by 
 the apoftles and primitive church at Jerufalem^ as recorded in 
 the 1 5th chap, of A6ts. The judaizing teachers and chriflians 
 maintained, the abfolute neceffity of circumcifion tofalvation. 
 They taught ^* except ye be circum.cifed after the manner of 
 Mofes, ye cannot be faved," ver. 1. The fimple quellion in 
 difpute was, whether circumcifion and afubmifTion to the ritual 
 of the lav/ of Mofes,was aneifential term of falvation under the 
 gofpel, or not. This fully implies, their unanimous agreem.ent 
 in this principle, viz. '^ That the terms of falvation appointed 
 of God to men in this v/orld, mufl: of necefTity be complied 
 with ; and that no one under advantage for it^ could ever be 
 faved without it. For if no terms were efiential and necefiTary 
 to falvation, or if all men m^ight be faved in the future world 
 without complying with any terms in this ; the queilion whe^ 
 ther circumcifion was neceilary, and they could not be faved 
 without it ; was idle, futile^, and very ablurd. Surely it is in- 
 credible, that the chrifiian church, with the infpired apoftles 
 at their head, accom.panled v/ith the fuperintending infiuences 
 of the Holy Ghoil, ihould be concerned, in the decifjon of a 
 quellion which in reality had no foundation for it. The fup- 
 pofition carries the higheft rePiecftion of difnonour in it. The 
 conclufion therefore, forces itfelf upon us ** that it was the u- 
 nited f lith of the jewifn and chriftian church, and their infj^ired 
 teachers, that of neceiTity wemuft comply with the appointed 
 terms of life in diis world, or never fee and enjoy the falvation 
 of God." The confequence is clear, the final negk6lors of 
 falvation cannot be faved, but mufl be muferable throughout 
 tlieir exiftence. And what need we more ? we have the faith 
 once delivered to, and adtually embraced by the faints of God : 
 ^tl>^ fiiihpfthc apoftolic churchy built upon the apoftles and 
 
 prophetS;, 
 
( .^^9 ) 
 
 |5ropf\ets, JefiisChrift the chief corner flone ; which we are told 
 
 is the pillar and ground of truth. We know no other rule of 
 faith J here we are fafe^ and no where elfe* I fubjoih but one 
 remark : All the arguments of oUr opponents from fcripture, 
 mull be from miftake and mifconllruttion of the facred texts : 
 for the infpired penmen^ and particularly Paul, never believed 
 their dodtrine, but the contrary : which he and they taught, 
 and the church of God received from them. They never 
 taitghti that all the unbelieving and difobedient of this world 
 Ihould be faved in that which is future^ ** by bowing to the 
 authority of God/' becaufe it is contrary to their Unanimous 
 faithj as hath now been evinced. They never taught but one 
 docVrine of ialvation as heretofore iliuftrated ; and but one way 
 tb obtain itj by a cordial compliance with the gofpel terms of 
 life in this ftate and world : by which, as the rule of judgment^ 
 the ftates of men will be deciflvely d,nci finally determined, in 
 the day of judgmeritrl 
 
 This brings us to the ^th arid kft: propofitiOri, viz. td fliew 
 that the do6lrine of the ]aft, the eternal judgment fet forth in 
 the Word of God^ and particularly by our Saviour and his apo- 
 ftles, is decifive of this coritroverfy ; that the fentence and pu- 
 nifnmerit of the wicked will be eternaL 
 
 Is not the day of judgment purpofely dppointed^ to adjuft 
 and fettle the alUimportant affairs of God's moral kingdom, 
 for eternity? If fo, the decifiori will be final, and the contro- 
 verfy is at an end. The decifions of that day as final and for 
 eternity, or as temporary, makes a rnoft effential difference in 
 the fyfiem of revelation,- and in the pradkical influence of the 
 
 S do6trine 
 
 J Frdm this principle^ and many oth^r waySi it Is evident, the jewifh 
 ^nd chriilian chureh did not believe in two manners of falvation ; one for 
 theele^ and fandlified in the refurreftion and day of judgment ; the other 
 for the unfanftified non-eledl, afterwards. It is direilly oppofite to thi^ 
 article of their faith, and the Current of fcripture. Nor did they believe: 
 in their pritch-work dodtrine of a world to come and next ftate, not eternal, 
 confifling of ages of ages taken off from eternity and the adminrftration of 
 God when all in all j and fomehow tacked on to time, after '' tiftie (hall bd 
 no more," in which the Saviour, when he hath long before executed his 
 work as a judge, fhall compleat his work as a Saviour. Thefe enthufiaftic 
 dreams, of vifionary, theoretic dreamers, have ftarted forth into the world 
 Jong enough fince the days of infpiration, and appear as much anknowrt 
 and difregarded by the church of God, in the days of infpiration, as ih4 
 mid reveries of the EleiSt Lady in the north of ws* 
 
, V U^ ) . 
 
 cio(Elnne upon mankincl ; and therefore highly merits attentiorlo 
 That there will be fuch a final fettlement, in which the king- 
 doiii of God will fhine forth in eternal perfe6tion and glory ; 
 feems a clear didate of reafon and fcripture. And when to be 
 effe61:ed, if not in the great day of univerfal judgment ? They 
 admit there will be fuch a fettlement, but fay not at that period. 
 For '^ there will be a great deal to be done after the fecond 
 coming of Chrift/' &c. If lb, it feems, the fettlement of this 
 great kingdom our Lord will then make^ will be partial and 
 im.perfed : he finiHies the difpenfation of his kingdomi before 
 he hath compleated his faving work : and he executes his of- 
 fice of judsjc, before he has ftnifhed his work as a Saviour ; and 
 before matters are prepared for a final fentence anddecifion of 
 the dates of muititudesj who are to be judged by him. How 
 irrational, unfcriptural and difhonprary is all this ? The abfur- 
 dity of that tenet is fo glaring, at firft viev/j that a few hints 
 will be fufficient to evince and fix the true dodrine* 
 
 When It is confidered— the tenor of revelation teacheth, 
 this ilate of mankind is intrcdudtory to one that is eternal : — 
 this, a ftace of dlfcipiine ; that, of retribution j that the day of 
 judgment is certainly appointed- to decide and fettle theftates 
 of all miCn, good and bad, for the world to come : that then in 
 fact, the righteous v/ill be adjudged '' to life eternal" and the 
 wicked '' to everl ailing punjlliment^'* and the belief of that 
 decifion as final and unalterable to them, is the grand fupport 
 of the faith, hope, conftancy and fidelity of the godly in all 
 ages ; and that the hopes and fears of all mxn are every where 
 temiina':ed in the decifions of that day and no other—" by thy 
 words thou ilialt be jullified, or by thy words diou flialt be 
 condemned," " the word that I have, fpoken, the fame (hall 
 judge him in the latl day," is the do6trine of Chrift. Paul 
 prays for his friend and benefadtor Cnefiphorus, '' that he 
 might find mercy of the Lord in that day :" and Jude teaches 
 us^' to keep ourielves in the love of God," in that v/ay "look- 
 ing for the rnercy of our Lord Jefus Chrift unto eternal life/* 
 But not a fingle inftruclion in the book of* God, to look for 
 mercy after the decifion of that day. Who that views the con- 
 curring evidence and force of all this, can doubt, the decifion 
 of that day will be final ? Again, the grand defcriptions of 
 
 the 
 
, ( 131 ) . 
 
 the day of judgment, with the infinitely important tranfa(5tions 
 and defignsof it, clearly indicate it, final. When all nations 
 and the whole moral woild fhall be afiembled before Chrift-— 
 fnall render their account at his bar — the chara6ter and iTates 
 of all be fixed by him : fentence and execution (hall pafs upon 
 all univerfally, both the righteous and wicked ;— What more 
 can be requifite, to a compieat, final fettlement, of theftates of 
 ail m.en, and the whole moral world ? And what can be the 
 meaning of this inconceiveably grand afiemblage of the whole 
 moral world, and proccfs of the eternal Judge, if it be not final 
 and for eternity ? Further, the heavens will reveal Chrift in 
 that day, for the reftitution & regulation of ^^ all things fpoken 
 of by all the prophets, "|| which remain to be regulated. And 
 when he hath finilhed his v/ork, adjufted & regulated all things 
 fpoken of in revelation, there can be no more to be done, ac- 
 cording to fcripture : it is final and for eternity. Again, Chrift 
 will then come in his glory, and in the glory of the Father and 
 of the holy angels of fet purpofe, to raife the dead, judge the 
 world, fettle the kingdom of God, and to be glorified as Savi- 
 our and Judge, in a manner as never before or afterwards. We 
 furely conclude, he will then execute fuch an all-important 
 work, as never was before and never will be repeated : that the 
 ilates of all that are judged, will be finally fixed ; and die king- 
 dom of God will be fettled finally and in higheft perfedion and 
 glory ; to be adequate and anfwerable to fuch an appearance 
 and defign. Can a partial, imperfect fettlement be adequate 
 and anfwerable to fuch -,an infinitely magnificent appearance, 
 and to a defign correfponding to, and worthy of it ? Doth the 
 fpirit of infpiration arrefl the attention of the church and world 
 of mankind, to look for no more, than fuch a work, at his 
 coming ? Will faints and angels behold no more than this par- 
 tial, temporary work, in the finifning of his kingdom, in that 
 great day, for which to glorify the adorable Immanuel ? Who 
 can believe it ? It is alio to be noted, it is the day of the pub- 
 lic manifeftations of the fons of God rn their glory, as never 
 before or afterwards ; and the day of vengeance of our God a- 
 gainft his enemies : the great day to magnify his word and 
 iiluftrate the promifes and threatnings of it in the cleareft an(J 
 
 ftrongeft 
 tl Ads 31. i^'u 
 
( ^32 ) 
 
 ftrongeft light : to reveal and manifcft his righteoufnefs ; to 
 vindicate his authority and government, and to difplay the 
 glory of his moral character and governrnent, in the open view 
 of the univerfe, This done, what more can be needful ? Yea^, 
 what more can be done, to fettle the all-important affairs of his 
 kingdom in the highcil perfeftion conceivable, for eternity f 
 and we |*epeat the queftipn. When v/ill it be effeded, if not in 
 that great day ? Infpiratiop gives us a prophetic view of the 
 grand fcenes of providence^ to take place to the end of the 
 world, and of the unutterably grand fettlement of the kingdom 
 pf God and the flates of the moral world in the day of judg- 
 ment : but if this^ be not final -, it gives us no intimation of 
 tht time and manner in wkich the final fettlement for eternity, 
 ^y far th^ m^oft important of all, is to be made, This fureiy 
 is a miofl dark and incredible affair, It is admitted, the iliates 
 of the righteous will be then fixed for eternity \ and why not 
 of the wicked, likewife ? v/hen there is one judge, one day ap-^ 
 pointed, and one and the fame rule, for both, Add to this^ 
 the fcripture no vv'here teach, that he will ever fettle the (late 
 qf the finaUy difobedient in a retribution of mercy ; noi* any 
 rule given whereby they eyer can be adjudgedj, to eternal life i 
 but in every account of it by our Saviour and all the apoftles^, 
 particul?,riy Paul ^nd John, it will be fettled in a difpenfation 
 of flrid, retributive jullice and vindiftive wrath, Our Lord 
 will % to the wicked, '^ depart ye curfed," and '' thefe fhall 
 go av/ay into everlafting puniiliment,'* as he teachethus, 25th 
 Mat. St. Paul exhibits the ground and whole procefs of the 
 day of judgmjent againfl the difobedient, upon the footing of 
 WnCt, impartial, retributive juflice, ^^ Seeing it is a righteous 
 thing with God to recornpenfe tribulation to them that trouble 
 you ; and to you who are troubled, reft with us." Here is the 
 righteous ground of it. He proceeds to defcribe the manner 
 of his comings correfponding with the defign of it, in the 
 ftrongeft language of vindictive wrath '^ when the Lord Jefus, 
 ftiail be revealed from heaven, in flaming fire," this is the man- 
 ner of his appearance, ^^ taking vengeance on them that know 
 not God, and that obey not the gofpel of our Lord Jefus. 
 Chrifti who fhall be punifhcd witheverlafting dcftrudion from^ 
 the prefence of the Lord, and from the glory of his power,"§ 
 
 ' this 
 § 2 Thef. I. ^, to the loth* 
 
this is the work he will execute. St. John teaches, after the 
 judgment *' whofoever were not found written in the book of 
 life, were caft into the lake of fire," Rev. 20. 15. Now, we 
 read of no mercy for them, no reverfal of this judgment, no 
 other decifion of their ftates for eternity : and it being fo writ- 
 ten and left, plainly iliews it final, and for eternity. 
 
 Moreover, every general defcription of the future judgment 
 with its refult and confequences, exhibit it, as a final fettlement 
 of the ftates of all, good and bad. The prophet Malachi re- 
 prefents it, '' the day of God's mjaking up his jewels" for ever- 
 lafting glory : when there will be a perfedl, final divifion made 
 " between the righteous and the wicked," ^^ him that ferveth 
 God, and him that ferveth him not."|| And what is the con- 
 fequence ? '* all the wicked ihall be burnt up, as an oven."j: 
 Is not this final to them ? John the Baptift aiTures us '^ Chrift 
 will thoro'ly purge his floor, gather the wheat into his garner, 
 and burn up the chaff with unquenchable fire ? Can any figure 
 more ilrongly rcprefent, a final fettlement ? Is not the divifion 
 perfe6t, between the righteous and the wicked, intended by 
 the wheat and chafi^ ? and is not the wqrk as finifhed for the 
 chaff, the wicked, when *' burnt up with unquenchable fire" as 
 for the righteous ? we have feen that our Saviour in a variety of 
 parables teacheth us, that at the end of the world, *^ he will 
 come and fettle the great affairs of his kingdom, by making a 
 perfe6t feparation between his fubjefts according to charader, 
 ^* between good and bad, the juft and un]uft," accompanied 
 with a full retribution, and clofed with everlafling fentences on 
 the righteous and on the wicked. If this doth not clearly and 
 ftrongly evince it a final fettlement of their ftates for eternity, 
 what words, what defcription can do it ? One thing more 
 merits attention, the peculiar epithets and emphafls put upon 
 the future judgm.ent, indicates it final. It is frequently ftiled 
 ^' the laft day i''\ and the grand works appropriated to it are, 
 the univerfal refurreclion, and univerfal judgment and decifion 
 of the ftates of the whole moral world.' Now as there will be 
 no refurre6liori of the dead, after that period, there is the fame 
 reafon to conclude, there will be no more judgment ; and that 
 no one will be adjudged to eternal life, after that day. It is 
 
 repeatedly 
 il Ma], 3,17, 48. X ch.4.v.i. f Joh. 6.39,40,44,45, & ch,i 1.24. &ch. 12.48, 
 
( 134 ) 
 
 repeatedly defcribed as *^ that day" by way of emphafis, to 
 denote it the rnoft important day that ever will be. But if the 
 moral kingdom of God, and the ftates of all men, will not be 
 finally fettled for ecernicy at that period, whence chis emphafis ? 
 where is the propriety of it ? It is deibribcd, as " the eternal 
 judgment :" thus it was taught by the apofties, and fo it was 
 received by the chriilian church and as a *^ firlt principle of the 
 chiiitian faith :" '' Tnerefore leaving xht firft principles of the 
 doitrine of Chrifl," &c. '^ ot\he refurredion of the dead, and 
 of erernal judgment," Heb, 6, i,a. but why was it fo taught 
 and fo received, if d;ie decifion and fenten-ces of that day, be 
 not final and for eternity ? Is it not a glaring contradidion, to 
 fay, there will be a judgment after '^ the lail ' • and that which 
 is " eternal ?" Way fhould not this convince and fatisfy every 
 one, fince all the defcriptions of the future judgment uniformly 
 and dccifively fpeak the fame dodrine ; and there is no intima- 
 tion in revchcion of a judgment, alteration, or another decifi- 
 on, arter that great day of the Lord. Still dreaming theorifts 
 would fancy another day, and fettlement : but they are preclu- 
 ded by tlie teftimony of God. '* For theFathei judgeth no man, 
 but hath committed all judgment unto the Son/* Joh, 5. 22. 
 " The Son will execute the orfice of judge, the power of judg- 
 ment, and finilh the work of judgment, in the ^' lafi day ;'' and 
 then give up the kingdom and commiffion of Judge unto the 
 Father, and " God will be all in all," in adminiftration thro' 
 out eternity. An impartial mind may fee this clearly taught 
 I Cor. 15. 24, to 29. We have before tranfcribed the para^ 
 graph at large and obferved, that " the coming ofChrift," "the 
 refurredion,'' "the end," " the putting down all enemie?, and 
 fubdual of all things unto him," "the delivering up the king- 
 dom," *^the Son himfelf fubjed," and " God all in all," are 
 all let forth, as coeval, cotemporary events to take place toge- 
 ther in the grand period of the latl day : and doth clearly e- 
 vince the all-important fettlement then made ; final, and for 
 eternity. How can it be otherwife, when the difpenfation of 
 Chriil's kingdom is at an end ? and there is neither judge— 
 tribunal— nor day appointed, for any after audit and judg- 
 ment ? the fpirit of infpiration hath conneded thefe grand 
 events together^ nor can they be fevered ^nd, difconneded, 
 
 without 
 
( 135 ) _ 
 
 Without unfcriptural prefumption and violence. Upon tha 
 whole, we find not a fyllable in fcriptiire upon this fubied, a-* 
 gainft it : but from all the defcriptions given of it, we have e- 
 very reafon to confide in it, as an undoubted truth, " that the 
 day of judgment is purpofely appointed to adjuft and fettle the 
 all-important affairs of the kingdom of God and of Chrifi;, and 
 the dates of all mankind, for eternity j and v/as accordingly- 
 taught and believed by the apoftles and primitive church, to be 
 "^^ the eternal judgment," and as fuch received as *^afir(l prin- 
 ciple" of the chriftian faith. The conclufion is irrefiftabie — 
 the fentence both upon the righteous and wicked to comport 
 with this grand defign, mufl be ''eternal." That day is de- 
 figned to reveal and manifeft the righteous judgment of God, 
 in a retributive juftice and puniiliment to the wicked, accord- 
 ing to the demerit of their fins, which is eternal death.* The 
 fentence and punifhment awarded in that day, will perfedly 
 agree with all the imported, figurative and literal defcriptions 
 of it throughout revelation ; which we have fhewn, uniformly 
 teach it without end, and eternaL In that day, there will be 
 an open, vifible and lading feparation made, between the righ- 
 teous and the wicked : and to anfwer to the enfamples of it, it 
 willbe '' everlafling." The gofpel conftitution, promifes, 
 threatnings and rule of judgment are all unchangeable, and will 
 abide forever. Therefore iht fentence of condemnation in that 
 day, mufl be eternal ; it being impofTible they can ever be de- 
 clared jufl, by the fame conftitution &rule of judgmient, which 
 condemns them. The ground of the future fentence, things 
 done in the body in this life, is unalterable and unchangeable : 
 of courfe, a righteous fentence upon it, muft be irreverfible and 
 eternal : inafmuch as the ground and rule upon which it is 
 
 palTed, will remain everlastingly the fame. A punifhment^ 
 
 to anfwer the grand purpofe of a full, everlafting vindication 
 of the charadler, authority and government of God, and to fet- 
 tle his kingdom in eternal peace, fecurity, dignity and glory; " 
 
 , we have before fhewn, muft be eternal. In a perfed agree- 
 ment with thefe evident pofitions, our Lord affures us, the pu- 
 nifhment to which he will; fentence the wicked in that day, and 
 
 / intowhichtheyfhaii go away, is "everlafting." " Then fhall 
 
 he 
 
 • Rom. 6, laft vero 
 
( ^3^ ) , 
 
 he fay unto them on the lefr hand, depart from me, ye etirfed^ 
 into everlafting fire, prepared for the devil and his angels." 
 ''And thefe fhall go away into ever] ailing punilhment : but thd 
 righteous into life eternal. ";{: Gan ahy one doubt, the word 
 ''everlaftins^*' in this fentence is to be underftood in the ilrid" 
 fenfe ? Let it be confidered, when our Lord is revealed in his 
 immenfe majefty and glory on the throne of judgment^ no one 
 doubts> he will fully f^pport the dignity and glory of his cha- 
 ra6ler, as judge. From which we infer, '* the words in this 
 fentence are m.oft clear, unambiguous and decifive." Fol* it is 
 inconfiflient with all propriety, decorum and dignity in a judge^- 
 to announce a capital fentence in any other wordsj but what 
 are familiar and of a determinate meaning. The fame word, 
 therefore, in the fame fentence, muft have determinately the 
 fame ftni^Q and meaning. This word ^^everlafting" as defcrip- 
 tive of the punifhment of the wicked^ and of the devil and his 
 angels, mull have the fame meaning to both. This fame word^ 
 in the fame fentence, contrafling the duration of the punifhment 
 of the wicked, with the life and happinefs of the righteous,mufl:' 
 decifively point out the fame duration to both. To fuppofe, 
 our Lord means to point out a temporary punifhment to the 
 wicked, and an everiafting happinefs to the righteous, by one 
 and the fam,e word* in the famic fentence, is to fuppofe him to 
 ufe it with fuch amazing ambiguity^ impropriety and indeco- 
 rum, as no earthly judge would be guilty of, in a capital fen- 
 tence. Far be fuch an imputation from the Judge of all worlds. 
 This fentence was given by our Lord, and is written to afiiire 
 the world how he will fettle the flates of all men, good and bad 
 in the day of judgmient, for eternity. And we have jufb the 
 fame afiurance in it, that the punifhment of the wicked wnll be 
 flridlly '^everiafting" as we have of the life and happinefs of the 
 righteous. Again, upon this ground of conftru6tion, punifh- 
 ment is to be underftood, in the ftrid: fenfe of*' retributive 
 juftice," and the word "eternal" muft be taken in that fenfe in 
 which it would be moft eafily and naturally underftood by the 
 Jews and difciples. And by the ufe and repetition of this term 
 of duration, our Lord defigns decifively, to determine the du- 
 ration 
 t Mat. 25. 41 and 46. * Thofe who know the original, know th^ 
 fame adjcdivc is ufed in each part of the defcriptiona 
 
( 137 ) ^ , 
 
 ration of this punlfhment, which is by far the greatefl terror of 
 it, as furely and fully as that of the happinefs of the righteous. 
 It is a punifhment in the future, invifible flare, and this word 
 that defcribes the duration of it, muil naturally be underflood 
 in that fenfc in which it is ufed, to defcribe the things of the 
 future and invifible world; which is "the never ending fenfe */' 
 ^'^the things which are {cQn are temporary, but the things which 
 are not fecn are eternal /'J We muft doubtlefs underiland it, 
 according to the invariable ufe of it (i.e.) to be as lafting as the 
 nature and conftitution of the things, to which it is applied : 
 being here applied to beings by nature and conftitution immor« 
 tal, in an eternal ftate ; the fentence to the righteous and to the 
 v/icked muft be ftridly, eternaL The difciples would natu- 
 rally, yea neceffarily underftand it, in the fenfe taught by the 
 prophets, commonly believed by the Jews, in which they had 
 been educated, and which had been repeatedly confirmed by 
 our Lord, which is ftrictly eternaL And our Saviour doubtlcls 
 defigned itin this fenfe, in v;hich they would naturally receive 
 it ; to fuppore otherwife, would be a direct impeachment of his 
 integrity as a teacher, and to diftionour him as a judge. More- 
 over, he hath defignedly and decifively fixed the duration of 
 the future punifhrnent, by way of connexion and contraft : it 
 v/ill be as lafting, as " the fire,'' "the everlafting one prepared 
 for the devil and his angels,'' with which it is connedled ; and 
 as lafting, as " the eternal life of the righteous," with v/hich it 
 is contrafted. For v/hy is this word ufed ? why, in this connxi- 
 on, and with fuch repetition, but to fix the duration of it ? and 
 hov/ is it polTible to be more clearly and ftrongly fixed, in fo 
 few words ? This muft be deciiive and determine the contro- 
 verfy. Criticifrn upon a word in fuch a cafe, avails nothing. 
 When the nature, the grand defign, the conftitution and rule 
 of judgment, the grounds of the fentence, and the ends of this 
 infinitely important tranfa6lion in the laft^ day, arc all confider- 
 ed, with the decifive language and manner of the fentence, by 
 connexion and contraft, it is impofTible the apoftles could un- 
 derftand the punifhment of a limited period s which, it is pro-^ 
 bable they had never heard of. The word "eternal," placed in 
 fuch variety of ftrong connexions^ is as determinately fixed, as 
 
 T is 
 
 % 2 Cor. 4. 18. 
 
is perhaps poirible tor a word to be : and this lentence fo clear^ 
 unambiguous and decifive (than which perhaps no capital fen- 
 rence was ever more fo) will do honour to the eternal Judge. 
 It precludes all cavil and criticifm,and mocks it with defiance. 
 Indeed^ there is fomething extremely indelicate, incongruous 
 and abfurd, in criticiling the words of a capital fentence, to fet 
 afide the fpirit and energy of it* Becaufe, from the nature of 
 the thing, they are always Rippofed to be the moft plain, clear 
 and determinate. Suppofe one of the carpers of this world, 
 fhould criticife the word '^death" in a capital fentence pro- 
 nounced upon a murderer : he addreffes the criminal, with the 
 great mercy of the government which forbid the execution : 
 tells him, fuch violent execution ihocks humanitv with its hor- 
 rcr, and our reaion with its incredibility, ^' it exceeds belief:'* 
 and to focth his fears, adds. You muft note the word **dcath" 
 is ambiguous, and certainly ufed in a variety of different con-= 
 itru6lions in fcripture, and in common language ; and there- 
 fore is doubtful, as connected in the fentence palled upon you : 
 fometim.es it m^eans natural death, fometimes th6^ feldom, a 
 violent death, at other times moral death, fome times neither 
 of thefe, but only the fear and danger of death : ^' in deaths 
 oft" fays Paul : not that he often died, but was oft in fear and 
 danger of it : fo the fentence may put you in fear and danger, 
 and not be literally executed : or, it may mean death in law, 
 that you fhall be an outlawry and fuffer lofs and damage by it j 
 and this may in part be the meaning of it. But there is ano- 
 ther, a modern fenfe, which (altho' unknown in fcripture and 
 to all the conftituticiis of the world) is yet the true fenfe, viz. 
 " that the murderer, the wickednefs itfelf, and what of the evil 
 Ipirit blending with you iniligated to it, fhall literally be hang- 
 ed y but you perfonally, foul and body, fhall flip through th^ 
 rope, and ihail be compieatiy faved alive." Would not every 
 man of common fenfe, reprobate fuch an unnatural, barbarous 
 kind of criticifm, as a Ihocking, abufive impofition on the pri- 
 foner, and the higheft indignity offered to the judge ? And is 
 not the impoiition upon perifhing immortals, and the indignity 
 offered to the fupreme and eternal Judge in the fubjedl before 
 us, beyond all conception greater, and moredeteftible ? Verily, 
 it appears fo horribly impious, to attempt to criticife away the 
 
 terrors 
 
( "^39 ) 
 terrors of the laft, the eternal judgment, and of that declfive 
 fentence, the moil tremendous that ever was or-will be pro=. 
 nounced in the univerfc;, as well may make one's heart and 
 ilefh to tremble. 
 
 We have now exhibited the proofs propofed, and truft it is 
 made decifively clear and evident under each propofition, and 
 particularly the laft ; that the future puniihment of the wicked, 
 as literally defcribed in the text, will be ftridtly for ever and 
 ever — perpetual, and without end. If the future judgment be 
 final, the fentence is irreverfible, and it is impoffible the con- 
 demned in that day fhould ever be faved. And it behoves us, 
 to realize the certainty, the great practical defign, and eternal 
 importance of the doctrine, that hath been illuftrated. How 
 loudly doth it admqnifh the world of mankind, to {land in awe 
 and fm not ? what more forcible argument to repentance can 
 be adduced, than that of the future judgment, with its, eternal 
 confeq\ienxes, as addreifed by Paul to governor Felix;^ and the 
 reft of his illuftrious audience ? well may fmners on tik brink 
 of thiseverlaftingdeftru6tion,tremble like Felix,at the thoughts 
 of continuing in fuch a fearful condition, adore God for his pa- 
 tience, and be led to repentance by the riches of his goodnefs. 
 With what readinefs of heart and adoring gratitude, ftiould we 
 embrace the offer of life and falvation in Chrift ? For,the eternal 
 importance of his redemption may be feen and read of all men, 
 in thegreatnefs and eternal pains and terrors, from which, it de- 
 livers all v/ho believe and obey him. Surely, it ought to be 
 exceedingly important and precious in our eyes. Vv-^ell may the 
 happy fubje6ls of it rejoice in the beginnings of it, and lift up 
 their heads with joy at the approach of the great day, when their 
 redemption ftiall be compleat, and they put in polfefTion of the 
 eternal inheritance. The great day is coming, which will cer- 
 tainly decide our ftates, for eternity : ^nd it isjuft as certain, 
 that that everlafting life or death await us in the coming world, 
 as that the future judgment is final. And what can more for- 
 cibly warn us, not to negle6l fo great falvation ; and quicken 
 us to haften our preparation for the coming and kingdom of 
 the Lord. The evidence produced may be further ftrength- 
 Bed, and the fubjedt appear ftill more clear, when the arguments 
 of our opponents from fcripture texts, and thf ir evafiona^ are 
 confidered and confuted, in the fcqueU Paro: 
 
( I40 ) 
 
 PART 1 1 L 
 
 Wherein are confidered the fcripture texts adduced, to prove, 
 the univerfal falvation of all men : andlikewife the evafions, 
 to evade the force of the fcripture texts, and arguments pro- 
 duced, to prove the everlafting punifhment of the ungodly, 
 
 SECTION I. Scripture texts confidered. 
 In the anonimous treatife, to which attention is given in this 
 part, there are no texts which fo afie6t the controverfy as to 
 need difcufilon, until we come to the third propofitioric 
 
 Proposition III. Chrift died, not for a feled number of 
 men only, butform.ankinduniverfally, and without exception or 
 limitation. The author alledges in proof the texts which fpeak 
 of Ghrift's dying "for us" " for our fins" " for finners" " for 
 the ungodly" "for the unjuil" and as "the lamb of God which 
 taketh away the fm of the world" and "hath made propitiation 
 for our fins, and not for us only, but the v/hole world, " who 
 gave hisvife a ranfom for all" and "tafted deathfor every man." 
 And further adds, as though it were on purpofe to prevent a 
 mifconception of this extenfive defign of his death, he commiif- 
 fioned his apoilles, and fent them forth "to preach repentance 
 and remiiTion of fins, through his name, to all nations, "yea, to 
 every reafonable creature under heaven," which he infers could 
 not confiflently be done, if in virtue of his death, theforgivenefs 
 of fins, and eternal life, had not been attainable by all the fons 
 of men.* The true inference is, that remiiTion of fins and eter- 
 nal life are attainable by all the fons of men, in the way of faith 
 in Chrift, and repentance towards God, in this life : upon the 
 exercife of which, it is afcertained unto them. This comports 
 with the defign of thefe texts ; and ftates the defign of the death 
 of Chrift in its true extent and juft limitation . The gofpel com- 
 milTionis produced, as teaching "the extenfive defign of Chrift's 
 death" with fuch precifion "as to prevent miifconftrudion." 
 It is fatal to their fcheme : for, the apoftles were to teach faith 
 and repentance, in their connexion with remiifTion of fins and 
 eternal life, as attainable by the fons of men in this life, onlyo 
 This do6lrine they were to preach to all " the living nations of 
 the earth -, and as opportunity prefented , to every humane crea- 
 ture 
 * See the falvation of all men the fcheme of God. Printed in London., 
 X784, p. 20, 21. 
 
C H^ ) 
 
 ture in them, under heaven :'' but not to the dead, who died in 
 their fins— not to any in future torment : confequently, the 
 falvation of all thefe, is not attainable j they a^e excluded out 
 of the commifiion, and from the defign of this death, as pre- 
 cifely and decifively taught in it. They are neither included 
 in the commiffion, nor in a fingle palTage in revelation, as thofe 
 who are to be faved by the ranfom of Chrift. The meaning of 
 thefe texts is very eafy, if we take this commiiTion,or the gofpel 
 conilitution for the key of their conftruaion, as we ought to do. 
 Thus I Joh. 2. 2. " He is the propitiation for our fins (who 
 are believers) and not for ours only, but alfo for the whole 
 world :'' fo that by becoming believers, they, as well as we, 
 fnall affuredly be faved by it. We have before fhewn, that 
 the univerfal terms of the gofgel proclamation, exhibiting the 
 fulnefs of the provifion made for the falvation of men, muft be 
 limited by the terms of mercy and life fet forth in it ; which 
 defignedly difcriminate the fubjeds of actual, final falvation. 
 So our Saviour taught, notwithflanding the provifion made^ 
 and invitation given, is in thefuleft and ftrongeft term^s, " be- 
 hold, all things are now ready," '^whofoeverwillm.ay com^e." 
 Yet thofe who refufe the invitation & negled the gofpel terms 
 of life '' fnall never taile of his fupper." '' Chrift hath tafted 
 death for every man,'' that whofoever believeth on him thro' 
 the world, ihall be faved, and yet aftual falvation will never be 
 extended to any but the believing and fan6tified in this world. 
 That this is the genuine meaning and conftrudion of thefe 
 texts, feems very evident by thefe fhort arguments, (i.) Adual 
 falvation cannot be extended beyond the defign of God, in 
 providing the Saviour and fetting forth this propitiation ; which 
 is limited to thofe who believe, Joh, 3.16. '' For God fo loved 
 the w^orld, that he gave his only begotten Sc;i, that whoioever 
 believeth in him fhould not perilh, but have evcrlafting life." 
 (2dly.) Adual falvation cannot extend beyond the intention of 
 Chrift in giving this ranfom, which is limited to the fandlficd 
 in this world. " Who gave himfelf for us, that he might re- 
 deem us from all iniquity, and purify to himfelf a peculiar peo- 
 ple, zealous of good v/orks," Tit. 2. 14^ (S^^Y-) I^ cannot 
 extend beyond the grace of God, given in purfuance of it, and 
 to render it eifeauaL But this grace of God which brings 
 
 falvation^ 
 
falvation, teaches the pnly way to it, *^by denying all ungodli- 
 nefs and worldly lufts^ living loberly, righteoufly and godly in 
 this prefent world/' Tit. 2. ii, 12, 13. (4thly.) Salvation 
 cannot be extended beyond the interceflions of Chrifl, which 
 are founded on this ranfom and atonement. Now our Saviour 
 tells us exprefsly, he prays not for the unbelieving world, Joh. 
 17.9. but his interceflions are for all who believe in all ages 
 of the world, v. 20. and it is for thofe who come unto God by 
 him, Heb. 7. 25. nor is there an inftance of his interceflion, 
 for any who die in their fins. (5thiy.) Salvation cannot be 
 extended to thofe who make the death of Chrift vain, in the 
 grand intention of it, in this world, Paul teilifies ^^ Chrift 
 fhall profit them nothing," Gal. 5.2. In a word, the con- 
 flrudion of thefe texts is fo limited, " that by the conftitution 
 of grace founded upon his death and ranfom, faith in Chrift 
 always was, now is, and always will be, the only way of life for 
 finful man." This muft fettle the meaning of thofe texts fin- 
 ally, to the overthrow of the do6lrine ^^ that all men Ihall be 
 faved." Inafmuch as the intention of them is fo exprefsly poin- 
 ted out, and the final efhcacy of them fo decifively defcribed 
 and limited. For no one will be fo h'drdy as to affirm, that all 
 the unbelieving and difobedient world will be faved, befide and 
 beyond the intention of the God of falvation, and without and 
 beyond the intercelTion of Chrift, and beyond the intention of 
 his death likewife— and befide, and in fubverfion of the con- 
 ftitution of grace and mercy itfelf, whereby any can be faved. 
 His general remark is, " If Chrift died for all, his fchemie 
 pcrfedly falls in with the great defign of his death." It doth 
 not, if it be defigned to open tli^ door of falvation to all, upon 
 the fam.e terms, and to lecure falvation to the believing and 
 fan6lified in this life, only, as has been proved. In extending 
 falvation to the finally difobedient, it is. in diredl oppofition to 
 the declared defign of the Father and the Son, in it, in the texts 
 we have alledged. It is very evident in thefe texts, that it is 
 defigned to bring men to faith, repentance and gofpel holinefs 
 in this world, and to limit falvation by it, to the fandlified in 
 this world. He adds, " it is far more reafonable to believe that 
 the whole humane kind, in confequence of his death, will finally 
 be raved, than that the greater part of them ftiould perifh." 
 
 Not, 
 
( 143 .) 
 
 Not> if the greater part be unbelieving and difobedient, and as 
 fuch are excluded by the conftitution of grace and mercy itfelf : 
 efpecially, as this conftitution is adapted in infinite wifdoqj to 
 fiipport the authority and government of God, and to illuilrate 
 his moral chara6ler and perfedions and the honour of our Lord 
 Jefus Chrift in higheft glory, and for the greateft good of man- 
 kind in this world and world to come, in the method of filva- 
 tion prefcribed in it* It is further added, || " more honour is 
 hereby refledied on God, and greater vertue attributed to the 
 blood of Chrift" on his fcheme. How ? Is it more honourable 
 in the fupreme Jehovah^ to give up his authority, law, gofpel 
 and government in this world, to his enemies, than to fupport 
 and iiluftrate it in all its energy and glory? Is it honourable for 
 our Saviour to fave thofe who will not have him. to rule over 
 them ? and, after he hath exprefsly declared they jQ^iall be bro*t 
 and flain in his prefence ? Is it honourable to give up a divine 
 conftitution, w^ith flich chara6lers of wifdom, grace, glory and 
 pcrfedlion, as above defcribed, becaufe his enemies do not like 
 it ? Is it honourable or wife to annul and fet.it afide after being 
 confirmed by the promifes, oath and immutability of God, and 
 thereby to deftroy the everlafting fecurity of the believing and 
 redeemed world, and to unhinge the moral world of confidence 
 in his adorable truth and immutability ? It is not in imagina- 
 tion to conceive greater diihonours to God and the Saviour, 
 and mifchiefs to the moral creation, than muft follow the de- 
 ftru6tion of the gofpel conflitution, to make way for the falva- 
 tion of final imipenitents 3 nor any thing more impofTible. So 
 exceedingly the reverfe is their fcheme, from what they would 
 glofs it off to the world, to be. This infinuation is fuggefted 
 once and again . To what is already laid, I will only here fubjoin 
 the Dr's teftimony againft it, as highly diflionourable to God 
 and the Saviour. His words are, " faith in the only begotten 
 Son of God ftamps a character, and the greateit and moft in- 
 terefting one too, upon the fubjeds of it. They have upon 
 them that mark of God, which difcriminates them from all o- 
 ther finners in the world : nor can they be juftified, unlefs they 
 have this diftinguifhing mark or chara6ter. This is as evident 
 a truth as any in the facred books of fcripture. And if God 
 has revealed this as a gofpel truth, for any to fay, that difhon- 
 li Pe 2z. our 
 
( 144 ) 
 
 our is hereby refleded on the obedience and blood of Ghrifl 
 (by limiting juHiJication and falvatibn to believers only) 
 is in reality of conftrudiori, to reproach God : and it would 
 indeed be a reproach to Chrift alfo, to introduce his blood 
 as operating to the finner's iuftification (and falvation) in a 
 way God has not appointed." " The foolilhnefs of God, is 
 wifer than men," and ^^ the wifdom of this world is always 
 found (efpecially when the reafoning is in direct oppofition to 
 the all-wife conftitution of God) in the end, " to be foolilhnefs 
 with God." If God has made it neceSary that the finner jfhould 
 be a believer (which cTin be only in this world) before he ihall 
 be iuftified , or, what means the fame thing, before he Ihall 
 reap faving benefit by the obedience and blood of Chriir, we 
 ihall give all due honor to this finifhed work of his> while we 
 confider it as available to the juftiiication of the believing fm-= 
 ner, only. We now give it its ps-oper ufe (and that which is 
 infinitely the moil honourable) and Ihould difgrace, rather than 
 honor it, fhould we extend its ufe, and attribute a fufficiency to 
 it to a purpofe God never defigned it for."|| And to extend it 
 to the falvation of final unbelievers, is to extend it to a purpofe 
 exprefsly againll the defign of God and our Saviour declared 
 in the texts we have argued from. This teftimony of the Dr» 
 is full and ilrongly conclufive, and is a full confutation of the 
 abfurd infmuations and reafonings in the general remark. 
 To proceed. 
 
 Proposition IV. ^^ It is the purpofe of God, according 
 to his good pleafure, that mankind univerfally, in confequence 
 of the death of his Son Jefus Ghrifl, ihall certainly and finally 
 be faved." The iiril text adduced in proof is, Rom. 5. 12, 
 to the end. It is as needlefs, as it would be tedious, to go over 
 h4s paraphrafe and notes to fupport it, which take up about 
 feventy pages. That which immediately concerns us at pre-= 
 hnt is, his dodrine deduced from v. 15,16,17,18,19 and ai^, 
 viz. that by therighteoufnefs of Chriil, the juilification of life 
 is come upon all men, fo that they Ihall univerfally " reign in 
 life forever." He fays, p. 80. '^ the plain truth is, final ever- 
 lafling falvation is abfolutely the free gift of God to all men^ 
 through Jefus Chrifb ; that is to fay, he has abfolutely and un- 
 conditionally determ/med, of his rich mercy^ through the inter--* 
 
 I) See his fermons, p. 174., 5,6,7^ & 8. veniag 
 
. ( 145 ) . 
 
 yenning mediation of his Son Jefus Chriil, that all men, thef 
 whole race of lapfed Adam, fhall finally reign in life, and be 
 prepared for that fta^e, by being form.ed into righteous perfons/' 
 This is the dddtrine he makes this apoftle preach to the world. 
 Certainly^ Paul taug}\t no fuch doflrine, " that juftification of 
 life is come upon all t^^ finally wicked^ and that they fhould 
 reign in eternal life." It involves the groflefl: abfurdities in it ; 
 it is coritradi61:ed by the current dodirine of fcripture, and is 
 repeatedly fefuted by Paul hinifelf : the word juftifivcation can- 
 not admit of three or fotit difFerent fenfes in the fame continued 
 difcourfe, as in his introdu6lion and paraphrafe he makes it to 
 do,- to fupport his tenet ; and this tenet is dirediy fubverfive 
 of the apoftle's doccHhe '* of juftification by faith," with ail his 
 arguments and illuftrations in fupport of it -, and in fad infers, 
 the very conclufion and doctrine which Paul rcje61:s with the 
 titmofi: abhorrence, '^with a God forbid." In a word, the fcope 
 6f the apoftle in the foregoing part of this epiftle, his feafon- 
 ings in fupport of> and inferences from his dodrine of juftifi- 
 cation by faith, in connexionwith his grand defign in the whole, 
 all naturally and neceffarily lead us to a conftrucuion eflentially 
 difi^erent, and fubverfive of this author's conftru6lion and doc- 
 trine^ If thefe things are true, it is impofiible the apoftle could 
 preach the do6lrine we oppofe. Here ( i .) the fuppofition that 
 raul tatight this doctrine, involves the grofleft abfurdities in it. 
 Paul could not teach the finally wicked ftiould ^^ reign in life 
 forever," without tranfgrelTiRg the bounds of his facred- com- 
 mifiion, and dire£^ly contradid^ing his inftru6lions given in it, 
 in the letter and fpirit of them :' which is grofsly abfurd. His 
 Gommiflion we have recorded^ A6ts 26. 17,18.*^ delivering 
 thee fromx the people, and from the gentiles, unto whom now 
 I fend thee < to open their eyes, and to turn thern from dark- 
 nefs to light,^ and from the power of fatan unto God, that they 
 may receive the forgivenefs of fins, & inheritance among them 
 which are fandified by faith that is* in mc." Chrift^§ inftru6ti- 
 ons in this CommifTion plainly warrant and limit him, to pro- 
 mife arid infure the forgivenefs of fins and the inheritance of 
 heaven to them, and them only, that are fanftified in this 
 world, by faith in Chrift. He could riOt therefore teach that 
 juftification of life is' come upon all the unbelieving and un-^ 
 
 U &96lified^ 
 
fanclified^ and they fhall reign in life forever, without direftly 
 contradicting the letter and fpirit of his inftrii6lions, in this 
 facred commiifiion : which no believer can admit. And the 
 commiiTion to the other apofties carries prccifely the fame in- 
 ftru6lions and limitation in it. They were com-milTioned to go 
 forth into all the worlds and " preach the gofpel to every crea- 
 ture/' and to inforce the requifitions of it, by thefe infinitely 
 weighty arguments, " he that believeth lliall be faved, but he 
 that believeth not lliall be damned/' Mar. i6. 15, 16. They 
 could not go beyond the commandment of the Lord to alter 
 thefe terms of falvation and damnation, to fettle the ftates of 
 believers and unbelievers, for eternity. They had no authority 
 to alter the terms of life and death to mankind, fo decifively 
 fixed, in their inftrudions : and therefore they could not teach 
 that final unbelievers ^^ fhould reign in life forever" without 
 contradicting the very language, letter and fpirit of their com- 
 milFion, nor without betraying their facred truft, in fubverting 
 the terms of life and death they were ordered to publifh to the 
 world : and withal fubverting the adorable authority, thefe 
 terms were defigned to fupport, and by which, they were com- 
 miflionated : and thefe terms are infallibly fixed, as the only 
 way of life for finful mian. No Chrillian caji admit fo impious 
 an abfurdity* Again, the objedl of Paul's miniftry was, " to 
 open the eyes of men and turn them from darknefs to light, and 
 the power of fatan unto God." It is grofsly abfurd to fuppofe, 
 he would take the devil's doftrine, to fubvert his kingdom, to 
 openthe eyes of men and turn them from fatan unto God.— - 
 This is the fadt in the fcheme we oppofe. For, the old ferpent 
 firft taught man to difregard the authority, government and 
 threatnings of God ; and to rebel againfl: the term of life ex- 
 prefsly appointed of God to man, in this ftate, with a promife 
 *' ye iliall not die, but be as gods," i. e« immortally happy* 
 This is the grand fnare of rebellion againil God, and of ruin to 
 mankind. This author is more explicit, the jufhification of life 
 is fo come upon all men, including all that, live and die in re- 
 bellion againft the gofpel terms of life, that they Ihall reign in 
 life forever. Paul could not attempt to open the eyes of the 
 idolatrous gentiles, by teaching, if they lived and died in their 
 idolatry^ fuperllition and wick,edAefs, yet they would finally 
 
 reign 
 
( ^47 ) 
 
 reign in life forever 5 for it would infallibly clofe their eyes, and 
 harden their hearts in infidelity, idolatry and wickednefs : he 
 could not teach thofe who live in rebellion to the gofpel terms 
 of life, and die enemies to the crofs of Chrift, that they Ihould 
 reign in life, for he taught them oft moft affectionately, with 
 tears and weeping, <'their end was deftrut^ion," Phil. 3. 18,19. 
 Again, we know Paul executed his commiffion by teaching a 
 do(5lrine as contrary to this, as light is to darknefs ; " he was 
 not difobedient to the heavenly vifion," but taught Jews and 
 Gentiles to repent and turn to God, and do works meet for 
 repentance/' to obtain forgivenefs & the heavenly inheritance, 
 as V. 19,20, And he called the elders of Ephefus to record, 
 *' that he was pure from the blood of all men," and ^^ had not 
 Ihunned to declare the whole counfel of God'- nor kept back 
 any thing which was profitable to them. How ? by teftlfying 
 (not that ail men ihould be fayed, but) to Jews and Gentiles 
 *' repentance towards God, and faith in ourLord JefusChrifl,'* 
 as neceffary terms whereby they could be fayed, A6ls 20. 17 th 
 to the 28th yerfe : he could not therefore abfurdly teach, this 
 contrary dodlrine. Moreover, the grand defign of Paul's mi- 
 niftry, was to reconcile finful men to God, in this world : to 
 reduce thern to a willing fubjedion and obedience to the divine 
 authority, gofpel, law and gpyerhment, by faith in our Lord 
 Jefus Chrift, aiid repentance towards God. As is evident from 
 2 Cor, 5. 18,19,20, compared with the 20th chapte|= of A6ls 
 forecited. It was to carry into execution the grand intention 
 of the death of Chrift " to redeem men from all iniquity and 
 purify to himfelf a peculiar people zealous of good works " in 
 this life, and of the faying grace of God, given in purfuanceof 
 it, and to efFea it j and bring them '^ to deny all ungodlinels: 
 and worldly lufts, and to live foberly, righteoufiy and godly in 
 this prefent world," as he himfelf teacheth it, Tit. 2, 1 1 . to the 
 end. And for this important end, we know he fpent a moft 
 aaive life, and all his labours. Therefore we know that Paul 
 could not teach, that all the wicked th^t live and die enemies to 
 God and the crols of Chrift, ^^ ihould reign in eternal life,'' 
 becaufe, in this he would preach rebellion againft the defign of 
 his miniftry, the intention of the death of Chrift, and of the 
 favinggrace of God, as revealed to men, as he himfelf hat^ 
 
 U a 4^clared| 
 
( ^43 ) 
 
 declared it. It is teaching rebellion in the conftruftlon.of comr" 
 mon feme, and of fcripture, in the fenfe in which Hananiah 
 taught it. Hananiahdid not in dired; terms teach Ifrael to gp 
 on and be wicked, no more than the uniyerfaliiis : but againft 
 all the folemnineffagesQf inftru6lipn, warning, threatning and 
 exhortations to repentance addrefled to them, by the prophet 
 Jeremiah, Hananiah taught them they lliould have peace and 
 deliverance : and for this, contrafied ipftrudlion, he is charged 
 by Jehovah with teaching rebellion againft the Lord ; and ha^ 
 the featence and execution of an untirhely death j {k& Jeremiah 
 aSth chap. To impute fuch a doftrine of rebellion to Paul, i§ 
 a bafe reflexion upon the apoftle, and the fpirit of infpiration. 
 Whatever be the meaning of thefe difputed texts, the dodtrine 
 we oppofe cannot be taught in them; becaufe w^e fee it involves 
 the grolleft abfurdities, and is deilrudlion to the character of 
 the apoftle. He could not fo palpably contradi^l the inftru6tirr 
 ons in his divine pommiiTion, nor take the old ferpent'sdodtrine 
 to deftroy tlie devil's kingdom, and turn fmner's to God and 
 holineis, when it can only ferve to blind and harden them tq 
 deitrudtion ; nor, teach rebellion againft the declared defigi^ 
 of his miniftry, of the death of Ghrift, and for which the faving 
 grace of God is revealed to men. It is impoffible^ And that 
 he never taught this dodrine is further evident, (2dly)/^ be- 
 caufe it is contradided by the current dpftrine of fcripture, and 
 repeatedly refuted by Paul himfeif." What have the finally 
 wicked to do with peace, and an eternal reign in life ,, when the 
 God of truth hath repeatedly declared, in ahfolute terms ^Hhere 
 h no peace to the wicked V' yea, after the ftrongeft and moft 
 extenfive proclamation of peace to mankind : *^ I create the 
 iruit of the lips peace ; peace, peace to him that is far off, and 
 to him that i:, near, faith the Lord," i. e. tq thof^ who imbrace 
 the terms of peace : itclofes to them who rebel againft them^ 
 '^.^ there is no peace faith m^y God to the wicked,'' Ifa. 56. 1 9,21. 
 Paul could not encourage fuch a prefumption of peace to the 
 wicked, when he knew that ^^all the curfes of the book of God" 
 were levelled againft it, to extirpate it out of the hearts of man- 
 kind ; as hath been fticwn from Deut. 29. 19, and onwards. 
 He could not encourage fuch an hope, v/hen he knew it was re- 
 peatedly wfictcH, ^' the hope of the wicked and hypocrite fhall 
 
 ^bfolutely 
 
( J49 ) 
 abfolutely perlfh, at death/' Befides, our Saviour teaeheth us^ 
 thofe in future torment cannot pafs from thence, to the fociet^ 
 of the bleffcd : ^^that the door fhall be Ihut to the finally wick- 
 ed :" <^ that they Ihall never tafte of his fupper/' *^ fhall nevet 
 fee life/* ^^ b^t the wrath of God abideth on them," Could 
 Paul open Heaven's gates tp thefe wicked ones, and teach that 
 |:hey fhould reign m life, when fo abfolutely excluded from it, 
 in repeated, moil peremptory terms, by the Lord himfelf ? 
 No, Paul is as peremptory in teaching the fame do6trine, af- 
 firming '^' they ihall not inherit the kingdom of God : that 
 ^^ they have not any inheritance in the kingdom of ChrifV, and 
 of God'' the Father, Eph, 5.5, How abfolute their exclufion ? 
 they have not any. inheritance in it by gift, grant, by prefent 
 title, or in reveriion. In his epiflles to the Corinthians and 16 
 ^he Hebrews, Paul introduces the unbelieving Jews, who were 
 excluded God's reilin Canaan, as examples of inilru6tion, ad- 
 monition and warning that final unbelievers fhould never ent^r 
 the heavenly reil vvith the people of God. And he aiTerts df 
 the v/icked in peremptory terms '^ thatChrift's deatk fhall pro- 
 fit them nothing." Hov/ then, is it poiTible that they ihoul^ 
 reign in life, by it ? Are thefe the true fayings of God ? Are 
 .they fealed with his truth and immutability ? Surely,they mult 
 be ah everlafcing bar to the finally wicked's reigning in eternal 
 life. And the whole gofpel confiitution Ipeaks the fame lan- 
 guage and witneiTeth the fame truth, as hath been ihewn. It 
 j's then, incredible, yea, impoiTible, that the apoflle fhould teacli 
 the contrary dodrine, and of fet purpofe too, as this author 
 makes him to do- This may appear more evident, when it i$ 
 ihewn, 
 
 (jdly) "The word" juilification ^^cannot admit of three or 
 four different fenfe^, in the fame continued difcourfe, as in his 
 introduction and paraphrafe, he makes it to do, to fupport his 
 tenet," It is unreafonable to fuppofe any good author, and 
 efpecially one fo accurate as ]Paui, ihould ufe fo important a 
 word as '^juftification" in fo many different fenfes^ in the com- 
 pafs of twenty verfes ix\ connexion. ..Nothing but the moll ur- 
 gent necefTity froni the force of connexion, or notice, given by 
 himfelf, can warrant fuch variety of conftrudlion j v/hich in 
 this place^j there is not the leafl- occafipn for. la the firft verfc 
 
 9f 
 
of this context ^^ therefore being juftified by faith" this author 
 underftands " the juftification of life, as appropriated to be- 
 lievers '," including their exemption from the wrath to come, 
 and inftatement in eternal life, in the great day, as p. 37 and 
 90, in this, he is undoubtedly right. And I would remark, 
 |:his is the only fenfe, in which ^^ juftification of life" is ufed in 
 the new teftament. The Dr. is full and explicit in this fenti- 
 ment. He fays, " the plain truth is, ^^ the juftification of life'* 
 tho' the gift of God"S grace, and his gift through the obedience 
 of Chrift unto death, is no where in the faered v/ritings, faid to 
 be beftowed upon finnersj in common : neither are the finners, 
 upon whom it is beftowed, pointed out by their names ; but 
 by this grand charaferiftic '' faith in Chrift/** In dired con- 
 tradiction to the Dr, this author makes " the juftification of 
 life," V. 18, to come upon finners in common, upon all men 
 univerfallyj fo " that they ftiall reign in life forever," The 
 Dr. without doubt is right, and this author palpably wrong. 
 The Dn fays, p. 165. '^ that no finner ftiall ever enjoy the be- 
 nefit of Chrift's finifhed work, who is not a believer in him, is 
 a gofpel truth : ancj it is as fimple and plain a truth, as that 
 Chrift- finifhed his work by dying on the crofs." I wifh the 
 univerfalifts to attend " to this plain and important truth," it 
 might efFed their conviction : it is fatal to their fcheme. They 
 muft be believers or never reign in life : and they muft be be- 
 lievers in this world, or never. Sinners in hell, can never be- 
 come believers in the fenfe of the gofpel conflitutipn. Nor 
 doth this author ever once, in his whole treatife, pretend they 
 will be believers there : Confequently, ^' this plain, ftmple, 
 gofpel truth" ftiews '' they can never be faved." In the lafl 
 verfe of the foregoing chapter, fpeaking of Chrift, Paul fays, 
 ** who was delivered for our offences, and was raifed again for 
 our juftification." By ^^our juftification," meaning, " thofe 
 who believe, whether jew qr gentile." His prcceeding fubjeCt 
 leads to this conftruCtipn^, only : for he is treating not of the 
 juftification of finners in common, but by faith only : and par- 
 ticularly as it is oppofed to juftification, by law and works. 
 Again, the immediate connexion leads to this conftruCtion, he 
 infers from the example of Abraham, whofe faith was imputed 
 
 for 
 * Sermons, p. 158. 
 
for righteonfnefs, fo m\\ our's alfo, jew or gentile, " if we be- 
 lieve on him that raifed up Jefiis or Lord froni the dead ; who 
 Was delivered for our offences, and was raifed again for our 
 juilification :" the juftification of whom, can he mean, but thofe 
 who believe as Abraham did, and not unbelievers ? Again, the 
 connexion with what follows, indicates this conftru6i:ion. For 
 he immediately draws his conciufion, and points out the diftin- 
 guifhing biefTings and privileges connected with, and flowing 
 from, " the juftification of life'* appropriate to believers, as this 
 author allows, "therefore being juftified by faith we have peace 
 with God," &c. V. I. of the context and onwards. But this 
 author fays, "he was raifed again for our juftification'* includes 
 jews and gentiles, us, the whole world ; and means our being 
 brought back to a capacity of being juftified, and put into the 
 gofpel method of juftification, by faith, p. 34. the whole world 
 who are become guilty beforeGod, as ch. 3. 19,20,21. "thcfe 
 all now (he fays) under the gofpel ftand juftified in fadb by the 
 blood of Chrifl" in the fenfe above explained, p. 37. To this 
 I objedt, it cannot be true of that part of the whole world, who 
 have died in their fins. They are not in fa6t:, in a capacity of 
 being juftified, by faith : nor are the great* bleffings ofjuftifi^ 
 cation of life, pofTible to them : they will not be faved from 
 wrath in the day of wrath, nor then be inftated in eternal life. 
 This he allows, is appropriate to. believers. Again, if this 
 do6irine be true, what can we make of our lord's words, " he 
 that believeth not is condemned already, and the wrath of God 
 abideth on him ? or, what can we make of it as to the damned, 
 when our Lord's fentence is pafTed and executed upon them ? 
 they belong to the whole world of mankind, and do they in 
 fa6l ftand juftified, by the blood of Chrift ? either this do<5lrine 
 diredlly contradi6ls that of our Saviour, or the terms juftifica* 
 tion, condemnation, and damnation are utterly confounded. 
 Further, juftification is a law term, and the juftified muft ftand 
 approved as righteous, by fome law or other. Upon which,. 
 1 afk, by what law or rule of judgment do the unbelieving and 
 ungodly ftand juftified before God ? not, by the covenant of 
 innocency, for in this author's opinion, thepofterity of Adam 
 had no concern in it. Not, by tne \kw of nature, for the apo- 
 ftle exprefsly excludes juftification by the law and by works. 
 
 Not, 
 
C li^ ) 
 
 ISIot, l)y the gofpel cpnftitution, for none can be juftified ac* 
 9ording to this, but believers. There is therefore, no law or 
 fule, by v/hich juilificatlon can be predicated of the unbelieving 
 and ungodly. I would add> " a capacity of being juftified, is 
 4otj unification : and a man's being put in the way to bejufti- 
 $ed, cannot denominate him. juftified : no more than a man's 
 being in a capacity to be rich can denominate him. rich j when 
 he is in face, wretched poor : nor any miore, than a man's being 
 pnder m.eans and advantages to.be a good man, can denomi- 
 nate him good ; wlien in truth and fact, he is very v/ickedi It 
 is not comm.on fenfe> but a manifeft abufe of language. 
 
 This author introduces verfe oth of the context, " much 
 more then being nov/ juftified by his bloody we fhail be faved 
 from wrath through him,** as another inftance, where juftifi- 
 cation muft be underftood in his lax fenfe, ^*^ of a capacity of' 
 juftification and being put in the gofpel way of being juftified 
 by faith." But why ? when the apoftie is ex profefTo, drawing 
 his inferences and cgncluftons from the juftification appropriate 
 to believers, verfe firft— it is moft natural to understand it, in 
 the fame fenfe v. 9. this author fays no, and blames Dr. Dod^ 
 dridge for this conftrudion ; for two reafons : firft, becaufe the 
 apoftie celebrates the love of God, from the charafer of the 
 perfons for whom he fent his Son to die, " while Ungodly and 
 finners he died for them." This doth not prove, but faith is 
 the medium of our juftification, and that we cannot be juftified 
 without it." For the apoftie plainly teacheth us, " this pro- 
 pitiation of Chrift is eftedlual to our juftification through faith 
 in his blood," Rom. 3. 24,25,26. So taught the apoftie, and 
 fo teacheth the Dr. fpeaking of juftification " as the gift of 
 God, the gift by grace," &c. he fays, '^ we were indeed, in 
 the eye of God, without ftrength, enemies, ungodly, fmnerSji 
 when he purpofed and contrived the gofpel method of falva- 
 tion."* And yet in a perfeiTt conftftcnce herewith, he every 
 where, in his fermons and notes maintains, that faith is the 
 medium of our intereft in Chrift, and the m.ean whereby we 
 are juftified. And alTerts " that -no finner can have the benefit 
 of Chrift's finilhed work, who is not a believer :" and that no 
 man can be juftified, while he Is an unbeliever."! If the Dr. is 
 right, the apoftie in this text, is fpeaking of believers only, and 
 
 * Serni. p 149. f lb. p. 165' not 
 
( '5,1 ) 
 
 hot of Tinners in comnnon, as ** juftified by his blood." But 
 liis fecond reafdn, hefaysi " is decifive/' becauie if we under- 
 fland him in this ffenfe^ we fhall abfolutely deftroy the force of 
 the arglJi-nenr, he ufes ; for as falvation from wrath is one thing 
 efientially included in that juftification, which is the refuii; of 
 triie faith* it would be ridiculous to argue, much more being 
 lUftified meaning hereby this juilincation, we fhall be faved 
 from ivrath : and adds, the word now is emphatical, p. 37. 
 His decifiVe reafon, is with me no reafon, and what he calls ri- 
 diculous, has not the leaft improprietyj in it; Surely, when the 
 apoflle had edablifhed his doftrine of juftification by faith, and 
 proceeds by way of inference, to point out the great benefits of 
 it ; there is not the leaft impropriety in illuftrating the contents 
 of the doftrine, itfelf. But it Was highly important, that he 
 fhoiild teach it plainly to the worlds for who fhould teach it 
 but the apoftles ? and it is his fpecial defign to do it, in the 
 two great branches of it^ v. 9 and 10, And in this view^ his 
 eonclufion is drawn with the greateft propriety and force, as 
 appears thus. Since God hath taken fuch an extraordinary mea- 
 fure as td give his Son to die for us while finners and enemies, 
 and hath beftowed the gi'-ace of faith on usj and brought us into 
 a ftate of iuftiftcation of life, wherein wfe are intitled to reign in 
 €ternal life ** ^' much more nov/ (emphatical) being juflified by- 
 his blood'' ''fhall we be faved from the wrath to comfe," which 
 is art elTential benefit of this juftification. And by the fame 
 mode of arguing he proceeds in the loth verfe to infer, the 
 other moft important privilegCj contained in this juftification. 
 *'For if when we were enemiies^ we were reconciled to Godj by 
 the death of his Son, (through faith, as v. i.) much more being 
 reconciled^ fhall we be faved by his life :" laved with a com- , 
 jDleat falvation, by being ihftated innmediately in eternal life, 
 in the great daVi This is arguing with great clearnefs and 
 cogetlcy^ And this conftruftion is far the moft mftru^tive and 
 edifying, and beft fitted to imprefs every heart with the vaft 
 importance of becoming believers j becaufe the privileges and 
 bieflings of this juftification are fo infinitely important, on the 
 one hand and on the other.: and it is the only fenfe it will bear. 
 This author fays, juftification in the 9th, and reconciliation 
 in the loth verfe naean the fame things though fignified by dif-. 
 
( 154 ) 
 
 ferent allufionSj p% 39* Agreed. By reconciliation he means, 
 fuch a rechange of Hate in ftnners in connnioni that they are put 
 into a capacity, whereby, by becoming believers, they may 
 attain eternal life. But this is not a being reconciled to God, 
 nor can they be fo denominated, on that ground. It is a great 
 impropriety and abiife of language : as miich as it would be, 
 to fay of all finners under the gofpel, becaufe they have the 
 means, and are under a capacity of getting to heaven, that they 
 are actually in heaven j nor is this what Paul means " by being 
 juftified and reconciled to God :" as is evident (i.) becaufe 
 reconciliation to God, is eflentially connected with juftification 
 of life. And it is the very firil great biefling the apoftle de- 
 fcribes, as appropriate to believers, v. i. " Therefore being 
 juftified by faith, vve have peace (reconciliation and friendfliip) 
 with God, through our Lord Jefus Chrift." And this peace 
 with God is every where appropriated to believers ; and is faid 
 to pafs all underflanding ; for the importance, blelTings and 
 comforts of it. And why this author did not bring it to view, 
 I know not, unlefs he found it difficult to reconcile it with his 
 intended conftrudion of verfe loth 5 and apprehended the dif- 
 cerning reader would fee its manifcft inconfiftcncv with it. 
 (idly) becaufe the word reconciliation never means a rechange 
 of ftate fnnply, and no more. I have confulted all his texts, 
 and find not one that will anfwer his purpofe ; that which feems 
 moft to favour it, is i Cor. 7. 11. '' But and if fhe depart, let 
 her remain unmarried, or be reconciled to her hufband." He 
 paraphrafes '^reconciled" let her be rechanged, return back to 
 her former ftate of living with him. But com.mon fenfe teach- 
 eth, that more is implied and muft be ftippofed in this cafe, 
 than is Contained in his paraphrafe. For what loving hufband 
 or wife ever parted and feparated from one another, without 
 fome difference and alienation of affedlions ? in the nature of 
 the thing, it is an unfuppofible cafe. The removal or healing 
 of the difference, and conciliating of the affedions, muft then, 
 from the nature of the thing be prefuppofed, and be in fad: 
 comprized, in the reconciliation, whereby their ftateis rechan- 
 ged, fo as to live together. It is needlefs to remark upon his 
 other textS) a difcerning reader, wilLeafily fee they mean more 
 than fimply a change of ftate* But (jdiy.) what is decifive, 
 
 is» 
 
. ( 155 ) 
 
 is, his conftrudtion totally deftroys the force of the apoftle^s 
 reafonings, and makes hi$ conclufion an abfolute falfliood, in 
 fad. The apoftle could not infer from the juftified, in his 
 fenfe, ^^ much more (hall thofe who are put in a capacity to be- 
 come believers, and attain eternal life, be faved from wrath ;'* 
 becaufe, as to all of them, who are final unbelievers, it is a falf- 
 hood, in fad : they.rnuft fuffer the wrath to come, the agonies 
 of the fecond death, Had Paul ufed the prepofition ex or ek 
 they would have argued, they ihould be delivered out of a flate 
 of wrath -, but as it is, apo tes orges, his meaning is decifively 
 clear : the juftified he intends fliall not undergo the future 
 wrath. And the fame falfe conclufion follows, from his notion 
 of reconciliation in the loth verfe ; for all ungodly finners who 
 are now in a capacity of being faved by faith, will not be faved 
 with a compleat falvation in the day of judgment ; as is inten- 
 ded in this verfe, inHeb. 9. 28, and throughout his writings. 
 And therefore his conflrudion of the words juftification and 
 reconciliation, muft be as evidently falfe, as the falfe conclufi- 
 on it would fallen upon the apoftle. Moreover, it is certain 
 from this conclufion, Paul draws, of ^\ the juftiiied by the blood 
 of Chrift," viz, " that they ihall be faved from future wrath" 
 that believers are intended and they only : for this is a privi» 
 lege, appropriate to them. And it is certain from this declara- 
 tion, that every individual perfon that is juftified by the blood 
 of Chrift, ihall in fad be faved from the wrath to come. This 
 is fatal to his conftrudion of verfe 1 8 , The j unification of life 
 is not come upon all men j for if it was, they would (by this 
 conclufion of the apoftle) be univerfally faved from the wrath. 
 to come. WhereaSj all the finally ungodly ftiall in fad endure 
 this wrath, and fulFer the fecond death ; this author beingj udge, 
 Conlequently, thejuftification of life in this i8th verfe^ mult 
 be the fame with verfe firft, and which we have proved to be 
 intended in verfe 9th, and is peculiar to believers : and the all 
 men upon whom it is come, intends all believers, whether jew 
 or gentile, as I truft will be fully evident, before we quit the 
 fubjed. It will likewife follow, that his key of conftrudion, 
 viz. that the all men in both fides of the comparifon, between 
 Adam aud Chrift, muft be univerfl^lly the fame, is a falfe cne^ 
 
 X 2 and 
 
( 'S6, ) 
 
 and his paraphrafe and fcheme built upon it, mull confequent- 
 ly, be erroneous. 
 
 The apoftlehwng inferred to the iuftlfied by faith, ver. lo 
 two infinitely important privileges and bleiTings which await 
 believers, in the great day— -deliverance from "wrath— and a 
 compleatly glorious falvation, ver. 9th and 10th, proceeds ver. 
 nth to another great and diiiinguiihing blefilng they have in 
 the interim, the prefent time : ''' And not only fo, but we aifa 
 joy in God (as our covenant God andFather) through ourLord 
 Jefus Chriftj by whom v/e have now (by faith, as ver. ift.) re- 
 ceived the atonement or reconciliation." This makes the word 
 *'now" emphatical, the coherence and connexion, clear and 
 flrong, the fenfe exhibited important, and the whole adapted 
 to anfwer his defign, to recommend the doftz-ine of juiliftcation^ 
 as worthy of all acceptation through the world ; on account of 
 the peculiar privileges, bleffings and glories contained in it, and 
 flowing from it, to believers. Put this author underllands re- 
 conciliation in verfe i :th the Him.e as in the foregoing verfe, a 
 chano;e of ilate common to believers and Tinners, tlirough the 
 world. To me it appears abfurd, that after the apoftle had fo 
 ilrongly and of fet purpofe defci;-ibed the peculiar happinefs and 
 "bleflings of believers, he ihculd conclude in fuch a fiat man- 
 ner, '^ that they had received, but what is common to diem 
 and an ungodly world. It is incredible, Efpecially, as we 
 have fnewn the word " reconciled '* in the foregoing verfe, wdll 
 not bear his con{lru6lion ; and alfo, that peace, reconciliation 
 and friendlliip with God, is the very firft appropriate bleHing 
 to believers, defcribed verfe firii. This author, having thus 
 fixed his wrong fenfe upon the words '^juftification and recon- 
 ciliation,'* and hereby got his own mind and the mind of his 
 reader upon the wlieel of an ambiguous change of words, by 
 annexing thefe wrong ideas to them — is prepared to apply his 
 damage by Adam and advantage by Chrifi:, to the fame all 
 men, univerfally : and to fix a fenfe to the word juftification 
 of life, verfe 18, not only different from both the fenfes, in 
 which he had already ufed it 5 but far remote, from what it is 
 ever ufed, in the whole book of God. I will give the reader 
 the words of the apoflle^ and his paraphrafe, in two columns. 
 
 The 
 
( 157 ) . 
 
 The text, His paraphrafe, 
 
 - V. 1 8. Therefore, as Therefore, as it was by the lapfe 
 by the offence of one, of the one man Adam, that the judi- 
 judgment ^ame upon cial ad ^* dull thou art, and to duft 
 ail men to condemnati- (halt thou return" came upon ^1 men 
 on; even fo, by thp fubjefting theiTi to death: even fo, by 
 righteoufnefs of one, the the righteoufnefs of the one man Je- 
 free gift came upon all fiis Chrift;, the oppofite advantageous 
 men unto juftiftcatiqn gift is come upon the fame all men, 
 of life. which delivers them from death, to 
 
 reign in life for ever, Po 26 Sc 2y, 
 It is obvious, at firft view, that in his conftrudion, this jufti- 
 fication means, a refurredion to, a happy immortality, But 
 furely, juftification and a refurre6lion are different things, as 
 different as a pfajm book and a teftament, or any two things 
 that can be named. And it is falfe in fa(5l, to aver, that a re- 
 furredlion ^' to reign in life for ever," is come upon all men : 
 for certainly, the relurre6tioji of the wicked, will be to damna- 
 tion. It is aifo evident, ^' that juftification of life," bears no 
 fuch fenfe, any where elfe, in the book of God. Nor doth he 
 pretend to adduce any parallel text, to juftify this conftni^tion. 
 7^he fubftance of his reafon for it is, that the oppofition in the 
 comparifon, upon his fcheme, requires it. But^ if fuch a liberty 
 may be taken, to put an uninfpired fenfe upon a text, which is 
 no where found in fcripture, to accommodate it to a man's 
 fcheme, there is no fecurity in revelation : nor is there any 
 fcheme of error in the world, but in this way may be fathered 
 upon the pracles of God. . In paraphrafing that claufe of verfe 
 16. " but the fr^e gift is of many offences^ to juflificatipn," he 
 gives another and more ftrange fenfe of the word : He fays, it 
 is a ".juftification including in it their deliverance frotn fin as 
 well a^ death," p. 26. that is, it includes both fan(51:ification 
 and the refurre&on ; which is not only entirely remote from 
 the fenfe in which Paul always ufes the v/ord, and froip which 
 it is ever ufed in fcripture ; but it tends totally to cpnfound 
 fcripture language, and the diftindl, different do6trines taught 
 in it. In his application of his paraphrafe and notes, he gives^ 
 us this refult, p. 80. " the plain truth is, that final, everlafting 
 falvation is abfolutely the free gift of God to all men, through 
 
 Jefus " 
 
( '58 ) 
 
 JefusGhrift," and fo on as before noted. Upon which I would 
 rentiark, if this gift or grant of God be made to all inen, and 
 the apoille has lb taught, it muft be at leaft, principally collec» 
 ted from verfe i8. where he fays ^^ the free gift came upon all 
 men, ijinto juftification of life :*' for it is the only text, which 
 cxprelTes all men, the reft are fuppofed, by implication, Lee 
 us trayerfe this text, and fee if this doctrine be taught in it, — 
 it is obvious, that this complex all men, includes two manner 
 of people, in this world and world to come, whofe ftates are 
 far more dilFererit than was that of Efau and Jacob and their 
 pofterky, as nations, in this world. For this complex all men, 
 are fome in heaven, fome in hell, and others on earth ; in whofe 
 cafes, refpecbing juftification of life, there is a moft eflential 
 difference : confequently, this juftification, as predicated of the 
 whole, m.uft carry in it two as extremely wide and different 
 fenfes, as there is in the ftate of this complex all men, on whom 
 it is faid to come. Is this pofTible ? It is incredible^ that Paul 
 ihould ufe it, in fo many different fenfes, as already noted in 
 the compafs of twenty verfes. But that one and the fame phrafe 
 refpeding the fame fubje6t, at the fame time, ihould carry in 
 it t^'o fenfes fo extremely different, as this juftification applied 
 to all men muft do j furely '^ exceeds all belief," and is enough 
 to ftun an infidel. Again, to fay '" the juftification of life," 
 one of the moft important privileges of the gofpel and kingdom 
 of God, is come upon all thofe who now are, and ever will be 
 caft out of this kingdom, and all its blefrings,and be configned 
 to the damnation of hell, is fuch an outrage upon common fenfe 
 that afavage might blufh to be giiilty of. Moreover, if this 
 gift aijid grant be made to all men, then, the privileges and blef- 
 lings of it, muft be elfentially the fame to this complex ail meriy 
 otherwife this author's key is blown, '^ the plaifter is not as big 
 as the fore" as he exprcffes it. Try this gift and grant by com- 
 mon ftnfe, and fee the refylt. Common fenfe teacheth, that 
 every gift or grant *^ whether of power or privilege," muft 
 convey elfentially the fame power or privilege, to all the fub- 
 jedls of it. E. g. thus, the commilfion to the miniftry, granted 
 to the apofties, conveyed the fame and equal powers to all, 
 whom Chrift commiffionated, by it. And the great charter of 
 adoption, granted by our Lord to believers^ John i . 1 2. con- 
 
 vevs 
 
c. .159 ). 
 
 v€ys effentially the fame privileges, to all the fubjefts of it. 
 ,** To as many as received him, to them gave he power to be-, 
 come the fons of God> even to them that believe on his nanne." 
 And thus it mud be with the important gift and grant " of 
 jtiilification of life,'' The eflential privileges and bieflings of 
 it) muft appertain, to all the happy fubjedls of it. Is it true, 
 that the fame eflential privileges and bieflings of juflifi cation, 
 appertain to this complex all men, in this world and world to 
 come, on whom it is faid to come ? trace the fad:. To the one, 
 the believing part of this all men, the juftification of life brings 
 with it " peace with God,'' '* accefs by faith into his grace 
 wherein they Hand," " rejoicing in hope of the glory of God," 
 " glorying in tribulations for the fandlified improvement and 
 benefits of them," " a hope that maketh not afliamed,." " fup- 
 ported by the love of God fhed abroad in the heart," and "joy 
 in God as their covenant God and Father" in this v/orld, as the 
 bieflings are annumerated v. 1,2,3,4,5, and nth of the con- 
 text, together with their being approved as righteous, delivered, 
 from the wrath to come, and immediately inflated in eternal 
 life, in the great judgment day, as v. 9 & loth. To the other, 
 the whole unbelieving part of this complex all men, this fup- 
 pofed gift and grant conveys not one of thefe peculiar annu- 
 merated bieflings in this life, nor at the day of judgment. But 
 the Saviour and Judge tells us, " they are condemned already, 
 and the wrath of God abideth on them." And that in the great 
 day " they fliall go away into everlafliing punifliment." And 
 this author fays, in that day, they will be condemned to an age 
 of awful, unutterable punifliment, and will literally die, the 
 fecond death. But fomehow, and at fomc time or another, they 
 will be quickened from that death, and if fl:ill ftubborn, will 
 be tranfmuted into n difl*erent fl:ate or fliates, and be tormented 
 in a different difpenfation or difpenfations for ages of ages, till 
 they are humbled and purified, nobody knows how— where— 
 or when— but when fitted for it, they fliall reign in eternal life. 
 Here we have traced the fad as this author would have it.— - 
 Let tjie reader judge, does this gift and grant as applied to this 
 great complex body, convey the fame effential privileges and 
 bieflings to all the individual fubjedls of thefe all men, on whom 
 hh faid to comcf by no means : their ftates are as different 
 
 as 
 
(■ i6o ) 
 
 as heaven and hell. Did the apoftle mean to contain all this 
 variety and contradidiion, in this important phrafe ? Could 
 he mean that this free gift's coming upon men, (hould have 
 fuch a conftrudion, contradicloiy to all the gifts and grants of 
 power or privilege ever given or granted by God or man, thro' 
 the whole world p it is impoffible. Therefore, the all men on 
 whom it is come, muil mean bislievers only : on theffeonly, 
 can it be predicated, and to thcfe only doth it agree, 
 
 I will add once more, '^ juftification of life" cannbt be ap- 
 plied to all the unbelieving and lingodiy^ becaufe it is a repug- 
 nant contradidion, to the nature, import and defign of this im- 
 portant privilege. ** Juftification'' can no more mean the re-= 
 furreftion, or the refurreclioh and fanclificationj than it caii 
 mean eletlion and adoption : fuch an application being alike, 
 entirely alien, from the nature and defign of it^ But what I 
 would particularly note is, the af>oftIe could not perphaps have 
 cholen a wordj more abfolutely exclufive of the conft:rudiort 
 and dodrine we oppofe, than ^^ juftification :" for the whole 
 of this glorious privilege, confifts in the blefTmgs appropriate 
 to believers in thislife^ and beftowed in the day of judgment : 
 in their being approved, faved from wrath, and inftated in eter^ 
 nal life, in that day. The doctrine and fub]e6t is then exhauf- 
 ted : for the whole privilege and final bleftings of it^ are then 
 all beftowed of God, and compleatly enjoyed by all the juftified^ 
 the whole believing world, in that day. The do61:rine is per- 
 fe6l:ly illuftrated, fulfilled and fihifhed. It is ended, fucceeded, 
 and if I may fo exprefs it, fwallowed up,- in another more illuf- 
 trious privilege^ efientially conne6led with it, viz. their glori-= 
 fication ; as in that golden chain, Rom. 8. 30. ^' and whom he 
 juftified, them he alio glorified.'' Now fince the whole blef-. 
 fings of juftification are then beftowed,- and the whole defign of 
 it, then compleated ; it is impofTible in the nature of the thing, 
 that it can be extended to any others^ or any more, th^ii to the 
 believing and juftified, in that day^ Juftification in the gofpel 
 fenfe, can no more be extended to the unbelieving and con- 
 demned in that day, either then, or afterwards to eternity, thaii 
 a prophecy that hath been already compleatly fulfilled, can be 
 faid to be ilill in force and yet to be fulfilled. The predicatiori 
 in both cafesi being alike repugnant and abfolutely contradic- 
 tory 
 
( 161 ) 
 
 tory to the nature and defign of the fubjeiSc'and dodrine, to 
 which it is applied. ■ ■ ^ ■ ^. . ^ ■ 
 
 • We tnift we have made full proof, that the word "juftifica* 
 tion'' will not bear the different conftriictions Ke puts upon it, 
 in lupport of his tenet. It is already fhewn, that the Dr. ex- 
 prefsiy afierts, " thejuilification of life" is no v/here in thefacred 
 writings, faid to bebeftowed upon finners in comnnon ; but is 
 appropriate to believers., and repeatedly aflerts and proves, 
 '^that^no one can be iuftificd, who is not'a believcf.** , With-^ 
 out recurring to all the texts upon the fubjeA,"by ' v/hat hativ 
 been lad offered we fee the fure and evident 'ground upon which 
 it {lands, viz, " It is a contradi<5lion to the nature, iir.port andi, 
 defign of the great dodhrine of /' julliScacion" to apply k to the^ 
 unbelieving and ungodly "^^ who are condemned already" and. 
 will be condemned in . the day of judgment. And from' v/hat 
 hath been proved it clearly and certainly follows, that the >?//' 
 ffteiiGVi whom juftification of life is come, are believer^, only--- 
 that his key, in applying it to all unbelievers, is a falTe one j 
 and that his do6trine of the falvation of all men is not ground- 
 ed on, but is in fact confuted, by this text, in its connexiofi 
 with the context*' ^ , • 
 
 To proceed* (4thly.) the tenet we oppofe, is diredtly fubver- 
 five of the apoflle^s do6lrine of juftification by faith, with all 
 his arguments and illuflrations in fupport of it : and in fadl in- 
 fers the very conclufion and do6lrine which Paul rejcfls with 
 the utmoft abhorrence, with a '' God forbid." It is already 
 .{hewn, the ^reat do6trine of juftification by faith, will terminate 
 in the tranfadions of the day of judgment. The final blefTmgs 
 of it Will then be beftowed, and the defign of it be compleatly 
 ar jfvv cred and terminate in it. Now, to fay that the condemned 
 In that day, will yet be faved in foiTie after difpenfations, is 
 entirely to fet afide this whole do6trine as unnecefTary to the 
 faivation of men -, as ufelefs, and no infrrument or m>edium of 
 f^ilvation in fad, to a great part of them, who fhall be faved. 
 Surely, Paul could not thus fubvert and abolifli his divine doc- 
 trine of juftification, by faith. He labours vnth many argu- 
 ments, to exhibit this do6trine, the only way of life for finful 
 man 5 and illuftrates it in the example of Abraham in the pre- 
 ceeding chapters* Can it be fuppofed, when he is making his 
 
 y inferences 
 
inferences from this very do6t:nne, to illiiflrate the iiriportance 
 ^nd glory of it, and comes to this paragrapk in difpiite, that he 
 fllouid go intirely off from his main fubjcvft, and fet up an op- 
 tjofite do6^rine, in contradiction to it, viz. that all the unbeliev,- 
 mg ungodly world fhoujd be faved, without this juftification, 
 and in a v;ay fubverfive of it ? Is it fuppofible, that he fliould 
 introduce this tenet, and another difpenfation for the falvatioii 
 of all the finally wickeJj and thereby fet afide not only this doc- 
 trine of juftification by faith) but the whole fcheitie ofgofpel doc- 
 trine connected 'vrjth it ; as regeneration> faith, repentance, gof- 
 pe.l hoiinefs, gofpel precepts, inilitutions^ promifes, means, du- 
 ties and pnvjieges ; in a word;, that he fnould fet afide the whole 
 CEConomiV of the difpenfation of the Icingdom. of God in this 
 worldj as unneceflary to their faivation ? No friend to revela- 
 tion, who well confiders it> can pofTibly admit it -, for fuch an 
 amazing Contradidtion of dodtrine, in a continued difcourfe, 
 carries the higheft reflection upon the character of the apoftle 
 as a writer, and upon the dodrine of infpiration itfelf. Again, 
 the very fame abfurdity attends this tenet, as juftification by the 
 law, upon which Paul rejects it, viz* it makes ^^ faith void," 
 & the promife made to faith, and to believers ^*^of none effe^L :" 
 " for if they which are of the law be heirs, faith is made void, 
 &nd the promife made of no effed," Rom. 4. 14. This argu- 
 iTiCnt is full as ftrong againft this ftrange tenet : for if final, 
 condemned unbelievers (who neither have, nor ever can have 
 faith) are heirs, and Iliall be faved, it is gl^iringly evident ''that 
 faith is made void and the promife of none effe6t." The apoftle 
 argues this cannot be, v, 16, ^' therefore it is of faith, that it 
 might be by grace, to' the end the promife might be fuj-e to all 
 the feed, not 'to that Only which is of the law, but to that alfo 
 which is of the faith of Abraliam, who is the father of us ail." 
 Final unbelievers can never be the feed here meant, nor can 
 Abraham ever be the father of the finally condemned, in the 
 fenfe intended, in this text. Itjs further to ht noted., the very 
 conclufion Paul reprobates, with utrnoft abhorrence, with a 
 " God forbid" certainly attends this ftrange dodlrine, viz. " it 
 makes void the law.*' "Do we theh make void the law through 
 faith ? God forbid ; yea we eftablifti the law," Rom. 3. 31. 
 The gofpel dodtrine of juftification and faivation by faith, doth 
 
 moft 
 
( i63 ) 
 
 moH furely and flrongly eftabliih the moral law of God, in its' 
 variety of ufes, and as of indifpenfibly binding obligation upon 
 all men, believer? and others, in this v/orld. It is eitablifhed 
 upon msLny unchangabk grounds^ as that of the moral excel- 
 lency and perfe(ft:ion of it, being "hoiy,jufl and good," Again, 
 as it is the defign of the Father, in opening this way of life to 
 finful men," to fet up and eftablifh his authority ,^ law and go- 
 vernment over them ; by opening a door whereby he may be 
 jufl and the juftifier of every one who believes in Chrill, and 
 becomes cordially obedient unto him ; and as it is the defiga 
 of the Son of God, in the redemption and f alvation of finful 
 men, to eftablifh it upon the mioft lure and unchangeable foun- 
 dations y partly, by magnifying the law, and making it honor^ 
 able, in that righteoufnefs whereby all the believing world are 
 juilified, and partly^, by his Spirit and grace adtualiy reducing 
 all whom he fayes, to become a willing people, cordially obe- 
 dient to the authority, law and gofpel of God in this world, 
 Furtherm.ore, Chrill hath a new eltablilhed the binding obli- 
 gation of this divine law, upon all men by his own authority ; 
 announcing to the world *' not a fot or tittle of the law fhall 
 fail /' and that he who teacheth and exemplifieth this law, £hall 
 be great in the kingdom of heaven ; but he Vv^ho doth the con- 
 trary ihall be leaft, (i.e.) Ihall have no part in it. Mat. 5. 18,19, 
 Paul teacheth we are under law to Chrift. But what is of fpe- 
 cial note is, the very faith whereby v/e are iuftified and fav^d, 
 teaches and influences '^ to a cordial fubje^t'ian & obedience to 
 the authority, law and gofpel of God. It v/orks by love, puri- 
 fies the heart, and fanc^tifies the life : and by this eflential pro- 
 perty, it is diftinguifhed from the faith which will not favej as 
 taught by St, Paul, Tames and John.. So that this very faith 
 eilabliHies and exalts the law of the Lord ovir God., In a word^ 
 this diviAe law is the indifpenffole rule of our duty and meafure 
 of our happinefs ;. ^nd without a genuine conformity to it '^ in 
 gofpel holinefs, no man {hall fee the Lord." It is very evident^ 
 that in th.efe and ot;her ways which need not be mentioned,^ 
 the gofpel dodlrine of juftification and falvation by faith, doth 
 moft flrongly eflabli^fh the divine law as indifpenfibly binding 
 upon all men in this world, and a cordial fabjedlion and obe- 
 diential regard to it in this life, as abfolut<tly necelfary to the 
 " . falvatioa 
 
, . ( i64 ) 
 
 falvation of men. ^f Blefled are the pure in heart, for they ihall 
 feeGodi" but ;" except a man be born agahi," "be born of the 
 Spirit"^n<i;be.iTiadefpiritual, ^' he cannot fee the kingdonn of 
 God/' are the do6lrines of Chriil, eftabliiliing this truth. But 
 the doctrix:ie of the falvation. of all the final unbelieving and 
 difobedienty teaches rebellion and defiance to the law eftabliili- 
 ing dodrine of faith, and to the lav/ of God, itfelf : it teaches 
 that men may live and die rebels to all the lav/s of God and 
 man in this world, and yet there is not force enough in all the 
 threatnings and curfes in the book of God, to bar and finally 
 exclude thern, a reign in eternal life. Is not this to make void 
 the law of God, in the precepts and penalties of it ? What 
 doth Paul mean by making void the law, but making it fo ufe^ 
 lels, as that an obediential regard to it in this life, is unnecef-. 
 fary to the falvation of m.en ? and doth not the doctrine we 
 oppofe, in this very fenfe make the law^Dfolutely void ? and ' 
 the very doctrine of faith he was eftablilhing, likewife void ? 
 it is an horribly.ufurpijig do&ine : it uiurps an authority above 
 all that is called God, in heaven and earth : for it ufurps a dif- 
 penfmg poi\^r over all the authority and laws of God and of 
 mankind: it fo difpenfes. all the obligations of mankind to 
 God and to one another, that in violationof the whole, it pro- 
 mifes the rebellious finner "a final reign in etei-nal life." V/hat 
 can be a rxior'e s;larino: abfur.dity in itfelf, or more flagrant con- 
 traaiction to the whole lenor of revelation ? to impute it to the 
 grace of God, k a high-difhonour to his wifdom and grace ; 
 becaufe it is exhibiting his grace as oppofing and fubverting 
 the authorityj.law and c^overnment of God, in this world. . To 
 impute it to the niediation and blood of Chrifl, is to make him 
 inflead of the great fuppGrter,- in reality the fubverter of his 
 Father's authoi;ity and government in this world ; and alfo tlie 
 fubverter of his own authority and government. What dif- 
 honours can be great.er tothegrace of God and to the Soviour 
 of the world, than, fuch impious imptitations ? and can fuch a 
 do'dlrine be attributed to Saint Paul ? No, he reprobates it, 
 with greateft indignation, with a '* God forbid :'* and let all 
 good m.en join himi in it, and fay -amen, to it. As a concluding 
 evidence that Paul never taught diis doctrine and particularly 
 in this paragraph, weproceed toihew (5thly.) the fcope of the 
 
 apoftle 
 
( 1^5 ) 
 
 apoftle in the foregoing part of tliis epiflle, his reafonings in 
 fiipport of, and inferences fronn h^ do6lrine of j unification by 
 faith, in connexion with hi^ grand defign in the whole, viz. to 
 recommend and inforce it, all naturally and necelTarily lead us 
 to a conftru6tion efTentially different, and fubverfive of thi^ 
 author's conftruction and doctrine, I apprehend this author 
 did not recur back far enough to fix the fcope of the apoftle 
 and introduce the connexion, truly : had he done it, he might 
 have faved himfelf and the world the trouble of his paraphrafe 
 and notes. The grand defign of the apoftle is, to fet forth, 
 eflabiifli and recommend the do&ine in which he much glo- 
 ried. It is in the firft chap. v. i6. '^^ For I am not afhamed of 
 the gofpel of Chriil, for it is the povv^er of God unto falvation 
 to every one that beiieveth, to the jew fLal and aifo to the 
 greek," It is furely effedual for falvation to every believer 
 v/ithout diftindion or exception : and it is exclufiveiy, the only 
 way of life for finful m^an," This feems to be the precife view 
 and grand intention of the apoftle, as appears by his arguments, 
 illufcrations and inferences. The Dr. is ftill in this fentiment ; 
 affirniing, that *^ faith in the promifed feed (Chrift) has ail a- 
 long been, now is, and always will be, the only way of life, 
 for finful man." Would the univerfalifts heartily fubfcribe 
 this, the controverfy is ended. For the conclufion is felf-evi- 
 dtnz, '^ if this be the only way of life" no final unbeliever can 
 pofnbly be faved. To prove his dodlrine and compleatly an- 
 fwer his intention, the apoftle adduces and fets forth "the 
 do6lrine ofjiuftification by faith :" this opens a door of falva^ 
 tion to all the living world, upon the fame terms. Jews and 
 gentiles without diftindion or exception, upon becoming be- 
 lievers, ihail be juftified and faved. On the other hand, in the 
 nature of it, it is exclufive of every other way of life : for fin^ 
 fui men cannot be faved, unlefs they be juftified ; and no one 
 can be juftified but by faith in Chrift. His argumentation is 
 as clear as dem.onftration, and fully anfwers his intention. The 
 jew can have no objedion, for it is the way of falvation pointed 
 out in the revelation of God to that people. This, is his firft 
 argument and proof, '' for the righteoufnefs of God is revealed 
 (in that revelation) from faith to faith," " as it is written, the 
 uft fliaU live by faith," yerfe 17th. Thaf it is exclufiveiy, 
 
 the 
 
tan only way of life, he evinceth by this general argument, viz, 
 that all men, jews and gentiles are under fin, and the whole 
 world guilty before God, as he proves by particular induftions, 
 from verfe 1 8 to yv 9th and 1 9th of the 3d chap. Whence he 
 argues, therefore no man can bejuftified, but in this way of 
 faith in Chrifb, inilituted of God, They cannot be juftified by 
 works, by any law ; not by the lawof innocency;, by the law of 
 nature, nor by the revealed law of the jevvs,, without faith : 
 they are all alike finners, and fhut up to the faith of Chrift as 
 their only hope. He alfo proves it by this, " every other way 
 makes faith void and the promife of none effedc." Again, that 
 it is a way of falvation opened to ail the living world, he illuf-r 
 trares by nhe example of Abraham. Furtherm.ore, that it is 
 effeclual and infures falvation to every believer without excep- 
 tion ; he fhews we have every alTuring reafon and inducement 
 to believe. For the moral perfedions of God are all harmonic 
 ouily (lifpiayed in this way of juftification and life ; his holinefs 
 and jullice is honoured in it^ ^^ for he can now be juft and the 
 juftifier of every one who believes in Jefus j*^ his wifdom and 
 grace are m.oll: illuftriouily difplayed in it : all boafling i^ ex- 
 cluded from the creature : the highefl honours ifedound to the 
 mediation, blood, righteoufnefs and redemption of Chrift : and 
 this propitiation is fet forth for this very purpofe, that the world 
 through faith in it might be faved : and the promifes of Go.d are 
 glorioufly ilkifhrate in it. And the laft concluding proof of it 
 is the laft verfe of the fourth chapter. It is the grand intention 
 to be anfwered by the death and refurredtion of Chrift : ^' who 
 died for our offences, ^nd was raifed again for our juftification :'* 
 who believe, " to the jew firft, and alfo to the gentile." With 
 this he clofes his proof of the glorious doctrine he fet out to 
 evince. And immediately proceeds to his inferences, to illuf- 
 trate the importance and glory of it, in an exhibition of the 
 diftinguiihing privileges and bleffings accruing to the juftified 
 believer. And it is for this double purpofe, the eftablifliment 
 of believers, and to recommend it to the world, as worthy of 
 all acceptation, to induce and engage them to believe and be 
 faved. And the peculiar privileges annumerated v. 1,2,3,4,5, 
 9, 10, and the nth verfes are appropriate to believers. It is 
 they, verfe the iKh, who joy in God, through our Lord Jefus 
 
 Chrift, 
 
{ iCj ) _ 
 
 Chrillj by whom they have now received the atonement : 
 whereby he becomes their covenant God and Father. 
 
 This introduces the paragraph in difpute, wherein he is ftill 
 purfuing the fame fubjed, in another method of illuftrating the 
 abounding bleflings to believers, viz. as they are derived to 
 them from Chrift their federal head and furety ; in a manner 
 fimilar to what fm and death are conveyed to the natural poft- 
 erity of Adam. For this purpofe he inflitutes the companion 
 between Adam and Chrifl -, and fhews, that by the grace of God, 
 believers receive righteoufnefs and life from Chrift with fuper- 
 abounding advantage, in feveral very important refpe6t:s, above 
 and beyond the lofs fuflained> in the firft Adam. Now^ in this 
 way, the connexion is eafy, clear and ftrcng. And the grand 
 fubjedl he had been evincing v/ith fo much labour ; the tenor 
 of his arguments and iiluftrations ; together with the fpecial 
 defignof his inferences in the foregoing context; all naturally, 
 yea necefifarily point out this connexion, and lead us to this 
 conilruction. It is this conftru6tion only, that illuftrates the 
 gofpel the power of God to falvation to every one that believes 
 — that evinces, juftification by faith the only way of life, ex- 
 clufive of all others — that is beft fitted to eilablifh believers in 
 the faith without wavering, againft the force of perfecution and 
 fedu61:ion, by temptation or error. It is this alone that recom- 
 mends this do6trine as worthv of all acceptation, and enforces 
 faith as of the laft importance to perifhing fmners — and in a 
 word, that gives every word and fentence in the two fides of the 
 comparifon, their natural and full force, as applied to each fide 
 of it. In this conllrudion, as applied to believers, juftification 
 and juftification of life, have their full force, as they are always 
 ufed ; and need not be forced to mean, the refurre<5lion, the- 
 refurredlion and fandtification, and be predicated of the unbe- 
 lieving that are condemned already, and that are condemned 
 in the great day, in a fenfe that carries in it the grofiTeft abfur- 
 dity and contradiction in terms. And what feems fufficient to 
 decide the cafe is, that believers are charac^eriftically pointed 
 out to be tlie perfons intended verfe 17. " for if by one man's 
 offence, death reigned by one, much more" they which receive 
 abundance of grace, and the gift of righteoufnefs, " fhall reign 
 in life by one Jefus Chiift.'' He evidently fpcaks of what they 
 
 now 
 
C i68 ) 
 
 ncv/ receive and are the fubjeds of, in this pfefent life, as con- 
 ne6i:ed v/ith a reign in life, in the future world. But it is be^ 
 lievers only, that receive abundance of grace (faith and 
 all the concommitant graces of the divine life) and the gift of 
 righteoufnefs, whereby they are juftified-in this life, as co'nnec- 
 ted with their reign in life, in the world to come : and thefe 
 iTiuft be intended : for, to fay of all gracelefs, ungodly men 3 
 that live in defiance of all the laws of God and men, that 
 tney are recipients of abundance of grace, and the gift of 
 righteoufnefs, ever}^ one fees is a ftaring falfhood an^ abfurdity. 
 Befides, this text is evidently parralel with verfe nth, v/here 
 believers are defcribed as receiving the atonement : and with 
 John I. 1'2. " But to as many as received him, to them gave 
 he power to become the fons of God, even to them who be- 
 lieve on his name ;" where believers tire precifely and charac- 
 teriftically pointed out. And the fam.e verb " to receive" is 
 employed in each of thefe places. And one thing more, which 
 t6 m.e confirms this conftaidtion beyond doubt, ■ is, that the 
 apofbk here employs the fame forcible method of arguing, as 
 in ver. 9th and loth applied to believers : inafmiUch as they are 
 "now" the happy lubjecls of this abundance of grace, and the 
 gift of righteoufnefs, whereby they are juftified, he argues a for- 
 tiori, ^^much more Oiall they reign in life, by one JeiiisChriR." 
 Can this method of arguing apply to gracelefs, wicked m^en ? 
 iriafmiuch as they do not receive abundance of grace, nor the 
 gift of righteoufnefs, but do defpite to the fpirit of grace, and 
 tram.ple under foot the blood of Chrifl, that *' much more they 
 fhall reign in life ?" furely it cannot." To v/hich m.ay be added, 
 all the promifesof the heavenly inheritance and of a futiire reign 
 in life, are made to the fubjedls and heirs of faith only, through- 
 out revelation : and doubtlefs the apoftle doth intend and doth 
 in fu6t draw his conclufion upon this v/ell known gofpel foun- 
 dation ; and therefore believers only can be intended. To fup- 
 pofc, all final unbelievers and ungodly are here intended as reci- 
 pientsofthis abundance of grace, is againft the tenor of fcripture, 
 v/hich defcribes them vedels of wrath, &c. as a fad, it is grofsly 
 faife and a horrible abfurdity : and it is fuch a fenfe, as there is 
 no evidence, it ever entered into the mind of the apoftle or any 
 m'an, for fcventeen hundred years after it was wrote ; and feems 
 
 coined 
 
( i69 ) 
 
 coined only to ferve a-purpofe. To fuppofe, they are fo de- 
 fcribcd as recipients of it, becaufe they will be purified in hell, 
 cr in ages of torment after the future judgment -, and then will 
 be the recipients of it, and reign in life, as this author doth ; 
 is to fuppofe a do6lrine moft abfurd and pernicious in itfelf ; 
 and when this apoflle hath not given any hint in his writings 
 of fuch ages of future difcipline ; and when at the fame time, 
 it is fubverfive of the grand doflrine in which he gloried, and 
 hath taken To much pains to illuflrate and enforce : for accor- 
 ding to this t®net, it is not the gofpel accompanied with 
 the power of God, that faves thofe who believe, exclufive 
 of any other v/ay of j unification and life : but it is hell fire — 
 and the tormenting difcipline of ageS;, that has this mighty pow- 
 er, to lave the unbelieving world, the greater part of mankind, 
 according to this writer. This is to make the apoftle in his 
 inference, to deftroy the text, he would illuflrate, with all his 
 argunients and labours to fupport it : and inflead of recommen- 
 ding and enforcing it, to render it contemptible to the world. 
 Moreover, unlefs believers are here intended, the apoilie's con- 
 clufion, drawn in the next verfe, v. i8, is not true : " There- 
 fore as by the offence of one, judgment cam^e upon all men to 
 condemnation ; even fo, by the righteoufnefs of one, the free 
 gift came upon all men unto juftification of life." By "all men" 
 in this laft claufe, he mieans, every one who believes, jew^ or 
 gentle without diftindtion or exception, precifely according to 
 his do6lrine, expreffed in the i8th verfe of the firft chapter, 
 v/hich he had been illuftrating and recommending to the world. 
 This confrru<5tion only, prefer/es and fupports a coniiftency in 
 his doclrine, argumentations, illuftrations, and inferences in 
 connexion with his grand defign in the whole, viz. to teach 
 and enforce the gofpel way of juftification and falvation by 
 faith in Chrift, as of the laft importance to all men, and to re- 
 commend it by the infinite advantage of it to believers, in all 
 points of view, both abfolute and comparative. 1 am not the 
 leaft moved, by the remark of this writer upon Dr. Doddrige's 
 conftrudlion of verfe nth and thefe texts in difpute, as applied 
 to believers. He fays, p. 32. "It can be no other than a fiat 
 contradiflion to the exprefs words of the apoftle himfelf, to fay, 
 that in the latter par: of this comparifoH; not all men are meant, 
 
 Z but 
 
( I70 ) 
 
 but believers onlyj that is a few of them." For if the all\r\ the 
 two fides of the comparifonj includes the all of mankind in each 
 part, who are defigned to be compared, though one part be not 
 fo many as the other, yet there is no contradiction, but the ut- 
 mofl propriety in it. He adds, " if any can bring thernfelves 
 to embrace a fenfe of this pafTage, that is attended with fo grofs 
 an abfurdity, I fee not but they are prepared to make the fcrip- 
 ture fpeak what they pleafe.*' Why fo harfh and hafiy a cen- 
 fure ? In the two fides of a comparifon, whether of men or 
 things, there may be more in number of one character and de- 
 nomination, than in the other ; and yet the word all, m.ay with 
 the greateft propriety be applied to defcribe and com;prehend 
 the whole in each chara6ter and denomination, in the two fides 
 compared. Thus if you compare the faved and loft of mankind 
 by their diftinguifhing character, and fay, all men that believe 
 ihali be faved ; and all men that believe not ihall be damned ; 
 the all men applied to the firft part, is as properly ufed, though 
 this writer fays they are few, as in the other part, which he fup- 
 pofes to be many more. So in this text the judgment through 
 the offence may come upon all men univerfally, and the jufti- 
 fication of life may come upon all believers in Chrift as univer- 
 fally ; and the term all men may with ftri6left propriety be 
 applied to both fides of the comiparifon. For different fubjeds 
 are treated of in the comparifon, Adam and Chrift, with the 
 influence of their tranfadtions in refped to mankind. And ef- 
 fentially different things are predicated of the one and the other, 
 condemnation comes to all his natural pofterity by his offence, 
 but juftification of life comes to all who areChrift's, "to all his 
 believing feed" as univerfally, through the world. However, 
 as the term all men, in this laft part, hath induced others be- 
 fides this writer, to a conftruftion of this paragraph, which it 
 will by no means bear, as Dr. Doddridge hath obferved^ I ftiall 
 endeavour to fix the certainty and propriety of this application 
 of the term ajl men, to believers only, in this fide of the com- 
 parifon. Previous to which, I would obferve, this author in- 
 fifts the word ''eternal" in the laft fentence to the righteous and 
 wicked, ought to have a different conftrudion, becaufe of the 
 difference between the fubje6ls of it : for which I fee no rea- 
 fon. But if fo^ furely, with far better reafon, the term all men, 
 
 in 
 
I 
 
 ( ;"i ) 
 
 in the two fides of a comparifon, where the fubiefts are diffe- 
 rent as life and death, condemnation and juftification of life, 
 may have a different conftrudion, according to the fubjecls 
 treated of, And my reafons for fixing this conflriiclion, are 
 thefe ; the connexion and introduction of this paragraph leads 
 to this conflrudlion only, as has been fhewn. The apoftle had 
 been inferring the bleffings appropriate to believers, and gives 
 notice he was proceeding to illuftrate the fame fubjedV, by in- 
 troducing it, verfc 12th, with a Wherefore, &c. This author 
 admits it is brought in as a proof or illuftration of what went 
 before p, 29. Another reafon is, becaufe, believers are charac- 
 terifed in the foregoing verfe from which he draws his conclu- 
 fion, of juftification of life " com.e upon them in this verfe. 
 And this author allows, the words " they which receive the a- 
 bundance of grace," plainly intends to fpecify the perfons on 
 whom it is beftowed."* And how ? but by a chara6terifing of 
 them, as diftinguifhed from others^ as is done in all other parts 
 of fcripture ? A further reafon is, becaufe this juflification of 
 life, is every where elfe appropriate to believers, and therefore 
 ought to be underftood here in its natural fignification, agree- 
 able to the invariable ufe of it in fcripture ; add to this, v/e have 
 proved it will bear no other conftrudion : and efpecially not 
 that given by this writer. We have Ihewn that the application 
 of it to ail the unbelieving and ungodly, involves in it the grof- 
 feft abfurdities and contradidions, it fubverts the dodtrine and 
 reafonings of the apoftle in the foregoing chapters -, and it infers 
 the do6lrine he reje6ls with a God forbid ; necefTity, therefore 
 obligeth us, as we would vindicate the do6trine of infpiration 
 and the chara6ler of this great apoftle as a confiftent writer, to 
 rejecl: the application of the term ^"^ juftification of life" to. all 
 the unbelieving and ungodly. And it is far miore rational to' 
 admit a different eonftrudtion of the term '^all men" in the two 
 fides of a comparifbn, than to admit fuch palpable abfurdities 
 and contradidtions : more efpecially, as there is not the ieaft 
 impropriety, in applying fuch a different conftru6tion, to fuch 
 effentially different fubjeds. For it is " an invariable rule, the 
 term all men, and all other univerfal terms, muft have a more 
 extended or limited conftrudtion, according to the fubjedt to 
 which they relate and are applied.." Therefore the fubjedt trea- 
 * P. 62. ted 
 
( n^ ) 
 
 ted of and to which they are applied, mufl firil be attended to, 
 before wc can deternnine whether they are to be underftood in 
 a ftri6l:ly univerfal or limited fenfe, and how far limited. And 
 it is alfo to be noted, the term all men is often, yea, far oftener 
 ufed in a limited fenfe in the new teftament writings, and par- 
 ticularly in St, Paul's, ''than in that which is ftridiy univerfal. 
 Therefore we put no new fenfe upon it, in this conftrudion, 
 but affix fuch a limited fcnk as is common, and mull be put 
 upon many texts, unlefs we admit grofs falfnoods. This re- 
 mark we fhall illuftrate in fome texts, they lay ftrefs upon. And 
 'it may be further noted, that Paul himfelf, ufeth this, very 
 phrafe ''every man " in the fingular number, rath.er more em'- 
 phatical than the plural, in a fenfe far more limited, than we 
 do in conftruing " this juflification of life" as the appropriate 
 privilege, of believers in all ages and generations. Thus Co], 
 1.28. '' whom we preach, warning ^every man,' and teaching 
 *'every man,' that we may prefent 'every man' perfed in Chriil 
 Jefus." Here the term "every man' ' is three times ufed in this 
 verfe, and yet it cannot pofubiy mean " every individual of the 
 humane race exifring from the beginning, to the end of the 
 world.'* It is an evident impoiTibility in nature, that the apo- 
 Itles could teach and warn the millions of millions that lived 
 and died in the four thoufand years, before they were born. 
 And there were millions of their coiemporaries, whom they had 
 no opportunity or advantage, perfonally, to teach and warn. 
 All thefe are excepted, exclufive of the million of millions that 
 have been, and now are, and will be after them, to the end of 
 the world, whom they cannot perfonally, teach and v/arn. The 
 precife meaning then, according to tlie truth of fad, muil be 
 this, viz. " they taught and warned every man jew, gentile or 
 chriftian without diftindion or exception of any, as they had 
 opportunity and advantage tor it :" and the term "every m^an'* 
 is ufed with utmofl; propriety in this intended defcription ; and 
 is far more elegant, than to have inferted the defcription at 
 large. And this is the precife meaning of the term " every 
 creature" in the apoftoliq comm.ifTionj and in the account of 
 their execution of it, preaching the gofpel " to every creature 
 tinder heaven," Col. i. 23. And it is the precife fenfe, of "all 
 men" in almoft every text where chriftian duty is required to- 
 wards 
 
( 173 ) 
 
 wards all men ; as will be illuftrate in a more proper place. — 
 NoWj in a fimilar fenfe doth he life it, of believers in this laft 
 part of the comparifon : not only to denote all believers, but 
 alfo with that note of defcription added chapter firft, v. i6. 
 " whether they were previoufly ' jew^ or gentile' without dif~ 
 tindion or exception/' And if this be intended, it is obvious 
 at firft fight, all men, is far more elegant than the defcription 
 at full length -, and when the fubjed is known, it is equally 
 determinate. Add to this, it is altogether agreeable to that 
 fhort, concife, fententious manner he ufcs, throughout this pa- 
 ragraph ; as every one, at once perceives, who is acquainted 
 with the original.* This I truft, is fufficient to fhew, that be- 
 lievers only are intended in this laft part of the comparifon ; 
 and that they are defcribed by the term "all miCn,'' with far 
 greater elegance and propriety than they could be by any other 
 that would fully convey his meaning. 
 
 We have now laid before the reader, the evidence v/e propofe 
 to produce, to make evident, Paul never taught the do£lrine 
 imputed to him, *^ that the finally wicked ihall reign in life for- 
 ever :" and have made evident, it involves many m.oil grofs 
 abfurdities in it, Paul could not fo dire6lly contradi6t his com- 
 miffion, betray his facred truft, fubv^rt the terms of life and 
 
 death 
 
 * The author will probably at once fet me oiF, for one who is prepa- 
 red '* to niake the fcripture (peak what fenfe I pleafe :" but he is mif- 
 taken in tjie man. The conflrudion given to this paragraph, and the 
 fcope of the apollle, is not newly taken up toferve a turn, nor from an un- 
 due attachment to common expofitors : but is the refult of diligent fearch 
 and enquiry, When I read the books of Dr. Taylor, fo magnified in his 
 preface, I was not fo captivated with them as this writer : but was much 
 difTatisfied With fcveral things, particularly his ambiguous ufe and charge 
 of the fenfe of the fame words, in the fame difcourfe, in feveral different 
 conflr anions, interchangeably backwards and forwards. I was morally 
 certain (previous to critical examination) that he muft be wrong in it, be- 
 fore I could particularly difcover wherein. To me it was certain, fuch an 
 accurate writer as Paul, under infpiration and giving familiar inftrudion 
 to the church and world, in matters of the greateft moment, would'never 
 write in fuch a perplexing and embarraffing manner. This put me upon a 
 diligent ftudy of Paul's epiUles, and particularly this to the Romans ;_ to 
 find and ** fix his main cope," as the true key, whereby the conftruaioa 
 of his words and phrafes mult be governed, as in all wife, good and con- 
 fiftent writers. The conflrujaion I have given is the refult of this inquiry. 
 And that before I had opportunity of examining that of Dr, Doddridge, 
 with whom I aiu happy to agree. 
 
( 174 ) 
 death he was to piiblifli to the world, and fubvert the adorable 
 authority by which he was commifiioned— teach the doftrine 
 of the wicked one, to convert the nations to the faith and obe- 
 dience of the gofpel — teach rebellion againft the defign of his 
 commifiion, &c. as he mufl: do to teach this dodrine : nor 
 could he i;each it in contradi6tion to the whole current of fcrip- 
 ture, and when fo repeatedly and ftrongly refuted, by himfelf 
 — and the word juftification will not endure their conftruftion, 
 but the very texts they rely upon, taken in their connexion, 
 confute their conftruclion and do6trine — that it is impofTible 
 Paul fhould teach it in fubverfion to his doclrine of juflification 
 by faith, fo as to make faith, juftification, the lav/ and the pro- 
 mifes all void : and the language of the texts themfelves, com- 
 pared with parralel fcriptures, that treat of jufbification, and 
 in their connexion with the foregoing part of the context and 
 of this epiflle carry in them a full confutation of this con- 
 ftruilion and doftrine. In a word, that Paul fhould preach 
 the gofpel a glorious inftitution of God, whereby all who be- 
 lieve fhill be faved, and teach and urge the things oCthe king- 
 dom of God and of our Lord Jefus Chriil, with great afliduity, 
 pains and pathos, as of the greatefc importance to all men ; and 
 yet while recommending this grand fubjecb with all his force, 
 fhould at the fame time, pour fuch contempt upon it as to teach 
 all the world fhall be laved, though they pay no regard to this 
 divine gofpel, to the law and authority of this gracious God, 
 in this life, is fuch a flaring inconfiftence, as I ihould think no 
 confiderate man, can any more believe, than that a pure foun- 
 tain can ilTue forth both pure and foul,fweet and bitter ftreams, 
 at the fame time. 
 
 I might now leave this paragraph, but as the author lays 
 great ilrefs upon it, as a key for the conftruclion of a paragraph 
 in the 8th chapter of this epiftle, and another in the firft epiille 
 to the Corinthians 15th chapter v/here his great ftrength lies, 
 with others ; it may not be improper to ihew his own fcheme 
 to be fo em bar rafted otherways, as that it cannot anfwer his 
 purpofeor be admitted. In p. 121, he fays, " the apoftle's 
 way of arguing in this paragraph, and in the 8th chapter, is very 
 unlike that of common commentators and chriilian writers ; 
 the-y ground the fuft'ering ftate of mankind, on the fin they 
 
 have 
 
.( 175 ) 
 have been guilty of, having finned in and fell with Adam irt 
 his tranfgreflion : whereas, he fays, the apoftle frees mankind 
 from all blame on the account of the offence of their firft fa- 
 ther, &:c. The proteftant dodtrine, here intended to be op- 
 pofed, 1 take to be this, viz. "That all the natural poflerity of 
 Adam, were fo included in him as their fcederal or conilituted 
 head, in the conftitution of innocency, that if he had perfevered 
 in obedience through the term of trial, the avails and blefTings, 
 of it would have redounded to all his poflerity, as well as to 
 himfelf ; and confequently, the natural and legal refult of his 
 difobedience, righteoufly comes upon all his pofterity.** It is 
 in this fenfe (not a6tively) they maintain they finned in him 
 and fell with him. This fentiment feems to be countenanced, 
 at leaft, verfe 19th, " for as by one man's difobedience many 
 were made " conftituted" finners ; fo by the obedience of one 
 Ihall many be made '' conftituted" righteous :*' for how could 
 they be conftituted finners, by a difobedience to that conftitu- 
 tion, if they were no way included in it ? or in what way; but 
 in the natural and legal refults of that conftitution ? how can 
 they all die in Adam, if in no fenfe they lived in him, any more 
 than a man can be faid to die, who never lived ? It is in op- 
 pofition to the fentiment above ftated, I conceive, this writer 
 muft mean " mankind are freed from all blame, on account of 
 the offence of their firft father." How doth this agree with 
 what he afferts page 45 ? By the laft claufe of vcrfe 1 2th, '^ in 
 whom or upon which, all have finned,'* he fays, the apoftle 
 means precifely the fame thing, as when he faid, chap. 3. 9. 
 *' All are under fin 3*' and again, v. 19. " All the world are 
 become guilty before God j" and yet again, v. 23. '^ All have 
 finned." For if in fa6t, all men ftand in fuch a connected rela- 
 tion to Adam and his firft offence, that in confequencc of it, 
 they are all under fin and guilty before God, how are they 
 blamelefs in refped hereto ? Is not this to confound language, 
 and to make finful, guilty and blamelefs, to mean the fame 
 thing ? To pafs this, verfe 15th, " for if through the offence 
 of one many be dead," he paraphrafes, " for if the many, that: 
 is all men, are fubjeded to death through the lapfe of the one; 
 man Adam." Now if they are all fubjeded to death through 
 this offence, this offence is the righteous ground of it : but if! 
 
 they 
 
i 176 ) 
 
 they are not fo conftitiitionally conneded with Adam and this 
 offence, as to be guilty and juftly liable to it ; hov/ is this of- 
 fence the righteous ground of their fubje6lion to it, any more 
 than the fin of angels ? Again, verfc 16, " for the judgment 
 was by one, to condemnation," he paraphrafes, " for the judi- 
 cial fentence took rife from the lapfe of one man, and proceeded 
 to condemnation, condemnation fubjeding mankind to death, 
 and thereupon to fin alfo." Upon which I would remark — 
 every righteous, judicial fentence is grounded on, and purfuant 
 to fome law or conftitution, as the meafure of it, and cannot 
 extend beyond it, to reach the innocent as well as guilty. This 
 judicial fentence is purfuant to the conftitution of innocency. 
 Now, if all the pofterity of Adam, were abfolutely excluded 
 that conftitution, and abfolutely blamelefs, in refpeft to that 
 offence, which is the ground of this judicial fentence purfuant 
 to it, and were fo in the eye of the righteous Judge of the world ; 
 why is this terrible fentence, carrying fin and death in it, exten- 
 ded to all this innocent, blamelefs pofterity ? w^here is the wif- 
 dom, holinefs, goodnefs, or ftrift righteoufnefs of it, in this 
 view ? would the infinitely wife and good God, when opening 
 an infinitely wdfe and perfed government, which in the final 
 iffue of it, fhall difplay the glory of his moral chara61:er in high- 
 eft iuftre, preface the difpenfation of it with a terrible judicial 
 fentence, upon millions of millions in his fight, of abfolute in- 
 nocents ? is it fuppofible, when he hath revealed the righteous 
 rule of judgment, "he thatjuftifieth the wicked, or condemneth 
 the juft, they are both an abomination to the Lord, Prov. 17. 
 1 5. and hath exprefsly forbid it in capital cafes among men, as 
 Deut. 24. 16. " The fathers fhall not be put to death for the 
 children, neither fhall the children be put to death for the fa- 
 thers : every man fhall be put to death for his own fin." Would 
 he fet the counter example of this rule of righteoufnefs, in the 
 view of the world, reaching to all generations of mankind ? it 
 is incredible. Thefe feem infuperable difficulties in the way of 
 holding them innocent and blamelefs in refpedb to this offence, 
 in the eye of the righteous Judge. He Ihifts his pofition, ver„ 
 1 9Lh> and tells us, " by the difobedience of the one man Adam^, 
 the many or all men in confequence of "a divine conftitution''' 
 fubjefiring them to a frail mortal ftate^ occafioned by this dif- 
 obedience 
 
( 177 ) 
 obedience of his, became finners," p. 27. Here it is not by 
 judicial fentence^^ as before, but by a "divine conflitiition'* that 
 aii men become finners. Thefe do not agree, exa^5lly : for a 
 iudiciai fentence, and a conllitution, are efTentially different 
 things : as different, as a conllitution, and the legal, judicial 
 effeds, of it. He Hates his fentiment more clearly, in his note 
 upon Rom. 8. 20, " for the creature was made fubjedt to va- 
 nity, not willingly, but by rdafon of him, who fubjedled the 
 fame in hope.'' He tells us, " though the devil's temptation 
 was the occafion of fin, and fin theoccafion of mankind's fub- 
 jedion to vanity, and fo the devil may (as well as our firfl pa- 
 rents) in a fenfe, be faid to have been the authors of this fub- 
 jection : yet, the will of God, publilhed in the judicial fentence, 
 taking rife from Adam's iapfe, v/as that, and that only, which 
 really fubje61:ed mankind to vanity, (i. e, to nn, calamity and 
 death). This will or conftitution tiiereforc, thus taking rife 
 from Adam's Iapfe, mufl be the thing intended by the apoftle,'* 
 p. 105. Upon this fiating, it is natural to inquire (i.) if A=- 
 dam's difobedience was difpleafing and hateful to God, is it 
 credible a holy God, Ihould take occafion from that, to make 
 a conftitution by which his natural pofterity in all generations, 
 fiiould likewife be children of difobedience and wTath ; if thty 
 were in no fenfe connected with the firft tranfgreffion ? how- 
 could this be pleafing to a holy, fin-hating God ? what pur- 
 pofe of wifdom, holinefs, goodnefs and government could it 
 polTibly anfwer ? ( adly . ) If this will and conftitution of God 
 is that, only, which iubjedls the innocent pofterity of Adam to 
 fin, calamity and deaths who, in true conftrudion, is the author 
 of all thefe moral and natural evils, which reign through the 
 world ? not the devil, nor Adam, they arefet afide as occafional 
 caufes only ; and in contradiftinftion from them, it is afcribcd 
 to the will and conftitution of God, as the efficient or effectual 
 caufe, whereby they are fub]eded to them ; and fo fubjeded to 
 them " as this damage certainly and univerfally comes into 
 4tvent,'' as p. 87. Who is the author of this conftitution, buC 
 a holy God ? And upon this plan, to whom are the refulting 
 .evils to be afcribed, as the author, but to him ? And can fuch 
 ■an afcription be endured by any who have juft apprehenfions 
 iaf the glorious moral character of God ? In vain doth he lay 
 
 A a blame 
 
( 178 ) 
 
 blame to A(3am as havingdone hurt, as the fource of death,&c, 
 when he takes of the whole, and afcribes it to the will and ccn- 
 ftitution of God, only. Upon his plan, notwithilanding any 
 connexion with Adam and his offence, his poilerity might have 
 remained innocent, happy and immortal forever. And it is the 
 conftitution of God only, made after this offence, which fixes 
 their ilate, as it is. (jdly.) Will it not follov/, that in the pro- 
 vifion and promife of a Saviour to mankind, he viewed all the 
 pofierity of Adam, as an innocent, and blamelefs race ? For 
 this promife was given, before the iudicial fentence was pail ; 
 and fo before ''the conflitution" was made or had any exiftence, 
 which only in fact, fubiecled them to fin and condemination. 
 So, he faysj " they were fubjefted in hope, and confequent upon 
 this promife," p. io6, 107* Is this credible-? that the infinitely 
 wife God, fhould provide and reveal a Saviour, for an innocent 
 race, who needed nonCj and might upon his plan, have never 
 needed any 5 but in confequence of an after divine conftitu- 
 tion, which fubjected them to fin, condemnation and death ? 
 Where is divine wifdom and grace to be feen in this? The 
 Dr. gives us the true account^ they were in the eye of God, 
 without ftrength, enemies, finners, ungodb/j when he purpofed 
 and contrived the gofpel method of juftitication," fermons, pi 
 149. (4thly.) Upon this plan of their fubjedion, by the fo-* 
 vereign conftitution and will of God, will it not follow, that 
 the provifion and promife of a Saviour is a matter of juftice to 
 mankind ; and confequently, the riches and glory of gofpel 
 grace, fo celebrated in fcripture, is excluded ? This at leaft in 
 part, is implicitly, conceeded by this author : for he tells us, 
 *' their being fu'bjeded in hope may fignify, that it was not 
 merely pofterior in point of time, to the hope of deliverance, 
 but confequent upon it, in the purpofe of God j and fo confe- 
 quent as that he never would have paifed the fentence, had he 
 not intended to have given i^eafon for this hope," p. 106. By 
 hope, he means of their fufferings terminating finally in their 
 fuperabounding advantage. For he tells us, *' it is this thought 
 only, fo far as 1 am able to judge, that can reconcile the una- 
 voidable fufferings of the raceofmen3 0ccafioned by, and taking 
 rife from, the lapfe of their common father Adam, with the per- 
 fedions of God, particulaiiy with his infinitely perfe61: and un- 
 bounded 
 
( '79 ) . 
 
 bounded bencvoienee," p. 1 22. If fo, it feems the provlfion of 
 a Saviour, and the celebrated grace of the gofpel, became a 
 matter of hi gheft expediency, and indeed of necefTity ; for thefe 
 two grand purpofes ; one is, to repair and make good the dam- 
 age done to the race of men, by this divine conftitution (confe- 
 quent upon the lapfe of Adam) which fubjeded them to their 
 fins and fufferings ; the other is, to vindicate the charader of 
 the Moft High, hisjuftice and benevolence particularly, from 
 that indelible reproach and diflionour by means of this divine 
 conftitution, which could not otherwife, be removed. Where 
 then is the celebrated divine love and grace of the gofpel, to 
 mankind ? it is removed out of fight, and infhrouded in a cloud 
 of thick darknefs. For is there any grace, in repairing of inju- 
 ries brought upon the innocent and blamiclefs ? efpecially when 
 it becomes neceilliry to vindicate the juftice and goodnefs of the 
 repairer ? Is there divine wifdom arid perfection exhibited in 
 fuch condu6l ? What ends of wifdom, goodnefs and governm.ent 
 can be aniwered by fuch repugnant conftitutions, the one in- 
 troducing innumerable natural and moral evils upon an inno- 
 cent, blamelefs race ; and the othci- repairing of it again, to pre- 
 vent afcriptions of difhonour, upon the great author ? Is this 
 agreeable to the character we have of the infinitely pertedt Be- 
 ing ? all whofe ways are holy, juft & good, and need no repairs, 
 becaufe he never can do injury or wrong to his creatures. Can 
 this be the grace celebrated in the gofpel as rich; free, fovereign, 
 unbounded, exercifed to finners, the ungodly, and juftly con- 
 demned ? Can thefe things be fo, if the happinefs of the crea- 
 ture be the grand objeft ? or if the greater objed' be in view, 
 the eternal celebration of the moral charadcr and government 
 of God, in higheft glory ; in connexion with the higheft hap- 
 pinefs of his obedient creatures ? It is impoilible. Would a 
 wife and good parent do thus, ruin the moral chara6ler and »a- 
 tural conftitution of ail his children, and make them all difobe- 
 dient to parental government, for the offence ot one, in which 
 they had no manner of concern, and when he muft be at a vaft 
 expence to repair the damage ? Could fuch a reparation be 
 magnified, as great wifdom and grace in him ? In no v/ife. 
 What is it in true conftruftion, but to afcribe that conducb to 
 the infinitely wife a,nd p-aodGod^ which is abominable in man^ 
 
 "to 
 
( i8o ) 
 " to do evil, that good may come of it/' Rom. 3. 8. Nor is 
 this all, for (Sthly.) upon this plan, the great glory of the re- 
 demption of Chrift, as well as of the love and grace of God, as 
 exhibited in the gofpel, is fubverted and overthrown. Chrift 
 teacheth ns, that God fo loved the world, (a loft periftiing, 
 juftly condemned world) that he gave his only begotten Son, 
 that whofoever believeth on him might not perifli, but have 
 everlafting life. In this ftating, the love is unutterable, and 
 incomprehenfible. Saint John tells us, ^^ he was manifefted to 
 deftroy the works of the devil/* But this plan teaches another 
 dodrines, in contradiftion to the whole exhibition of the gof- 
 pel, viz. That God fent his Son into the world, to repair the 
 damage and remedy the evils, natural and m.oral, which he him-= 
 felf introduced, " by his own judicial fentence and divine con» 
 ftitution, upon all the kinocent, blamelefs pofterity of Adam,** 
 not to deftroy the works of the devil, or any evils introduced 
 by Adam^s difobedience ; for thefe are fet afide as occafionai 
 caufes ; but it is the evils, to which, the pofterity of Adam were 
 in reality fubjeded, *'by the will andconftitutionof God,only." 
 Where then is the greatnefs of the love of God and of Chrift, 
 to mankind, in this redem.ption, as a remedy to evils, fo intro- 
 duced ? What can be more horrible in liippofition, than that 
 God ftiould fend his only begotten Son, to do and fuffer the 
 amazing things reported of him in the gofpel, to deftroy his 
 own works, ^^his own divine conftitution,'' with its appendages 
 and effefts fm and mifery introduced, upon a blamelefs race ? 
 I purfue it no farther, a difcerning reader will fee it full of hor- 
 ror : It carries deftrudion to the moral charafter of God, to 
 the grace of the gofpel, and to the glories ofChrift's redemption. 
 What do6trine can equal it, but that which makes a holy God 
 the efficient caufe of fin ? and they both alike totally fubvert 
 and overthrow the glory of the grace of God, and of the re- 
 demption of Chrift, as exhibited in the gofpel. We fee this 
 fcheme is fo far from bringing more honour to God and the Sa- 
 viour, as is pretended, that in various ways it refledls the higheft 
 reproach and diftionour. We never fee the glory of this grace 
 and work of redemption, but when we fee it provided and given 
 of God infinitely free, and as effedualiy relieving'and faving 
 finners^ the ungodly and juftly condemned, who exercife faith 
 
 in 
 
( i8i ) 
 
 in Chrift, and repentance towards God. How much more eafy, 
 rational and fcriptural the proteftant faith, in this important 
 article, to view the whole pollerity of Adam as included in him 
 as their conftituted head, in the conftitution of innocency ? 
 The whole vindication of the character, judicial fentenceand 
 government of God, then centers in one point, only, viz. ia 
 vindicating the wifdom, fitnefs & goodnefs of that conftitution 
 as worthy of God, and in itfelf, adapted to the great good of 
 mankind. The vindication ftands upon the fame ground, and 
 is no more difficult, than that of judicial fentences upon crimi- 
 nals among men. If the law and conftitution be good, fo is a 
 righteous fentence purfuant to it. For the genuine, natural, 
 legal and judicial refult of every wife, good and righteous con- 
 ftitution, muft be righteous. And fuiely, it is not a hard mat- 
 ter to vindicate that divine conftitution as wifely adapted for 
 the beft good of mankind ; by which no evil could enfue ; but 
 by the default of the creature : but it is beftde the prefent de- 
 bate. What hath been faid is fufficient to anfwer the intention, 
 to ferve as a fpecimen to Ihew, that his conftru6i:ion of this 
 paragraph, and dodrine inferred is fo greatly embarraffed, that 
 it cannot anfwer his purpofe, nor by any means be admitted. 
 
 The text next offered for proof is, Rom, 8th, from the 1 9th 
 to the !24th verfe. V. 19," For the earneft expectation of the 
 creature waiteth for the manifeftation of the fons of God. v. 
 
 20. For the creature was made fubjed to vanity, not willingly, 
 but by reafon of him who hath fubje6ted the fame in hope : v, 
 
 21. Becaufe the creature itfelf alfo fiiail be delivered from the 
 bondage of corruption, into the glorious liberty of the children 
 of God. V. 22. For we know that the whole creation groaneth, 
 and travailetk in pain together until now : v. 23. And not 
 only they, but ourfeives alfo, which have the firft-fruits of the 
 Spirit, even we ourfeives groan within ourfeives, waiting for 
 the adoption, to wit, the redemption of our body." It is need- 
 lefs to go over his paraphrafe and notes, for the whole force of 
 his argument from this paragraph, centers in one point, *' in the 
 conftrudion of creature and whole creation in this palTage." 
 He fays, " mankind univerfally, are the creature and whole 
 creation here intended ; the whole rational creation, the whole 
 world of mankind," p. 1 16 and 1 17, and fhaii be delivered in 
 
 the 
 
( l82 ) 
 
 the liberties of the fons of God . If he fails in his proof of this, 
 or we prove the contrary, his argument is totally deftroyed. 
 
 I fhall firil take foine notice of his introdu6lion and key ; 
 then examine his fcripture witnefies, that all m.ankind are in- 
 tended by every creature, or the whole creation, which if I 
 miftake Hot will teflify the contrary j and I fhall add fome con- 
 firming evidence that all iTiankind cannot be intended by the 
 creature and whole creation in this paragraph. To introduce 
 the connexion, he fays the apoftle had argued, with refpect to 
 himfelf and all good chrifiiians, v. 17. '^ And if children, tiien 
 heirs, heirs of God, and ^oint heirs withChrift : if fo be we fufter 
 with him,, that we may be alfo glorified together," he paraphra- 
 fes, heirs to fome valuable inheritance, worthy of fo great and 
 munificent a father, and joint heirs to it with Chrifb, inafmuch 
 or fince we fuffer with him, &c. Why did he not fay, heirs to 
 the promifed heavenly inheritance, which the apoille no doubt 
 intended ? wherein thofe that fufFer with him & on his account, 
 fhall be glorified together. In his note, p. 95. he fays, the a- 
 pofrle's argument, from fonfliip to heirfnip lies in this, that the 
 childi-en are at prefent in fuffering circumftances. '^ Since we 
 are children of God, yet in a (late of fufFering, we may argue 
 we are heirs to a better ftate : thus we may argue now : but 
 when v/e have attained that glorious ftate, we can no longer 
 argue, if children then heirs." Surely, when we are in aftual, 
 full pofieffion of the chartered, promifed inheritance, we have 
 no need to argue about heirfhip, it is altogether fuperfeded by 
 the poffeffion ; but this doth not prove the apoftle argues, from 
 fufferings to heirfliip.^ The fallen angels are in a fufFering ftate, 
 but they cannot infer heirfliip, to a better. The apoftle goes 
 upon firmer ground, he argues, from fonlliip to heirft^ip, upon 
 the ground of the gofpel conftitution and promifes of God. So 
 he argues, GaL 3. ^^ they that are of faith, are blefled with faith- 
 ful Abraham— -are children of God— and heirs according to 
 promife." So to the Ephefians— in this text and every where 
 elfe. And he argues from pint-heirftiip with Chrift, and joint- 
 fufferings with him, for his fake, caufe, intereft and kingdom, 
 which are the fufferings fpecially intended, to joint-glorification 
 v/ith him ; all upon the ground of promife, and joint-heirftiip : 
 which is a very different foundation from mere fufFerings : fo 
 
 that 
 
( i83 ) 
 that his introduction and key is a nniftake, and in like manner i^ 
 his reafonings upon it. Paul argues, v. 1 8 . that "the fufferings 
 of the prefent tinae, are not worthy to be compared, with the 
 glory that Ihall be revealed in us." He remarks, this glory is 
 future, and to fnew the reafonablenefs of his arguing, the chil- 
 dren of God are heirs to a glory incomparably beyond their 
 fufferings, and to reconcile them to the thought of its being 
 ** glory not in pofTellion, but in expectation only, which they 
 mud patiently wait for," he makes this paragraph to be intro- 
 duced : on which he argues, if the rational creature, mankind 
 in common, are fo the fonsofGod, as that glory Ihall be revealed 
 to them ; much more fhall it be the cafe of thofe who are the 
 children of God by adoption : and if this whole rational creation 
 muft come to this glory through fufferings and after long and 
 patient waiting for; the children of God, as partakers of his 
 nature, have no reafon to complain that it muft be fo with 
 them. And fays, upon this ground alio, chriftians may argue 
 a fortiori, that- their fufferings will be over-balanced with a 
 future weight of glory, p. 96,97, and 101 . This arguing feems 
 ill founded, and ineffectual to the apofcle's purpofe. }n con- 
 clufive reafoning, the mediumof proof is more evident or better 
 known, than the conciufion produced by it, was before. But in 
 this cafe, the conciufion inferred, that prefent fufferings are not 
 to be compared with future glory, is incomparably clearer in 
 gofpel promifes and declarations than his medium of proof it- 
 felf, viz. that ail the fons of belial fhall ever be revealed to be 
 the ions of God. Again, this arguing fuppofes, it was a known 
 principle, that thefe fons of belial fhould be fo revealed, whereas 
 in faCl it is a tenet unknown in the church of God and by the a- 
 poftles, irwthat day & for fome ages afterwards, and it is conceed- 
 ed in the note, p. 253. This arguing fuppofes, that it was better 
 known, that all the wicked who are excluded the kingdom of 
 God fhould inherit it, than that the fufferings of good chriftians 
 will be overbalanced, with a future weight of glory. It fup- 
 pofes, it is more obvious that all infidels will be faved, than that 
 the fufferings of good chriftians fhall be gracioufly crowned 
 with an overbalancing reward ; and confequently it fuppolesthe 
 doCtrine of infidelity, is a more obvious medium by which to 
 infer the peculiar glories of chriftianity, than the plain doCtrines 
 
 of 
 
of chriftianity itfelf. Paul was too great a divine, and accurate 
 reafoner, to argue in fo abfurd a manner. Nor could it anfwer 
 his defign, to fupport chriftians in their perfecutions and trials, 
 fufFerings with Chrift, in his glorious caufe. Would Paul ad- 
 drefs his fufFering brethren—" your bloody perfecutors will be 
 revealed the fons of God, as well as you ; and they muft all 
 come to future glory, through fuffering, after long and patient 
 waiting for it -, and therefore you have no reafon to complain 
 of your fufferings -, but with this confideration you may well 
 indure with meeknefs and patience, all their horrid abufe, cru- 
 elty and wickednefs.'' Upon the itating of it, every one mull 
 fee the impertinence and abfurdity of it. And it muft be in- 
 effedlual on the other ground alfo forementioned : it was a 
 principle unknown to them, and they could not infer fupport 
 from it. This arguing is like feeking light in a dungeon, or 
 building a fuperftru6ture without a foundation. I would ob- 
 ferve, it is the fandtified, adopted children and fons of God, in 
 this world, the apoftle treats of in foregoing verfes and cuntext. 
 as this author allows, it is thefe therefore he undoubtedly means 
 ** in the manifeftation of the fons of God," v. 19. But this 
 writer includes all the wicked of mankind in it ; " the creature 
 mankind, he fays, waits in earneft expe6lation for the time, 
 when it fhall be revealed, that they are the fons of God, by be* 
 ing glorioufly immortal, p. 92. he foifls into the text this lafl 
 claufc, ^^ when it fhall be revealed that they are the fons of 
 God," againft the force of the connexion, and manifeft defign 
 of the apoftle, and when it is never fo ufed in revelation of the 
 finally ungodly. In fupport of his conftru6i:ion, that the rati- 
 onal creation is intended by the creature in this text, he argues, 
 *' if the meaning be extended, to take in the inanimate part of 
 the creation, much more the rational and moral part, ought to 
 be comprehended :" for though on the one hand, the rational 
 part might properly be ftiled (pafaktifes) the whole creation^, 
 without the inanimate part, yet it would be highly incongruous 
 on the other hand, to give this ftile to the lefs valuable part, 
 leaving out the moil excellent, p. 98: He fubjoins, " what is 
 moit worthy of notice is, the phrafe pafa ktifis, every creature, 
 is never ufed (one difputed text excepted. Col. i. 15.) in ail 
 the new teftament, to fignify more than the whole moral creu- 
 
 iion> 
 
, . ( '85 ) 
 tion, or all mankind," p. 99. I v/ould produce one text, where 
 more than mankind are intended by the word creature, and ano- 
 ther where they ^re excluded : " Neither height, nor depth, 
 nor any other creature" in the lail verfe of this context certainly 
 means ipore than all mankind. And in i Tim. 4. 4. " For 
 (pan ktifma) every creature of God is good, (for food) and 
 nothing to be refufed, if it be received with thankfgiving."-^ — 
 'Where the apofhle fpeaks of food to eat, all mankind are as cer- 
 tainly excluded in the phrafe ^^ every creature :" for our oppo- 
 nents would not countenance maneaters. Nor is it any abfur- 
 dity to fuppofe the moft excellent part are here excluded; but it 
 would be a grofs abfurdity to include them : and perhaps it v/ill 
 appear not lefs abfurd to include them in this difputed text. 
 
 I fhall now proceed to crofs examine his pofitive fcripture 
 witneffesi He fays, " 'tis remarkable, when the apollles Were 
 commiffioned to preach the gofpd to all mankind^ the words 
 are Mark 16. 15; pafaktifis, every creature. So, when the 
 gofpel is faid to have been preached^ in confequence of this 
 commiflion^ to all mankind, the fame words are ufed, pafa 
 ktifis, Col. i. 25* and that the rational creature, or mankind, 
 is the only meaning of thefe words, may certainly be colleded 
 from. Mat^ 28.18. andLuk. 24. 47 . where the gofpel is fpoken 
 of as intruded with the apoftles to be preached, vis panta 
 ethne,' *^ that is, to all nations of men." So that it is tlie ra- 
 tional creature, the rational - creation^ or mankind, that the 
 ^ipoftle is here fpeaking of," p; 99 and 100. here are his 
 ■WitneiTes and conclufion in full length. That men are in-< 
 tended '*by every creature" in thefe texts, is granted ; bur that 
 they do not include *' all mankind " we ihall prove froiti the 
 texts themffelves, and confequently his conclufion is iilfo'mded. 
 This commilTion is defigned to open a door and way of falva- 
 tion to all nations upon earth, upon the fame footing. And 
 when it is conlidered, the jews were the only covenant people 
 of God, tinder theMofaie difpenfation ; that they were (trongly 
 po'iTefied with the notion they always fhouid be fo 1 and that 
 the gentiles cduld hot become fuch, but in becoming jew^s, by 
 circumcifion, which occafioned the contrdvei-fy, recorded A 6ts 
 15. and when it is alfo confidered^ our Lord's miniftry v/as to 
 the loft iheep of the houfe of Ifrael^ and the temporary miniftry 
 
 ^Bb of 
 
( i86 ) 
 of his difciples in his life timej was likewife limited. The'e 
 particulars fhcw us the wifdom and propriety of the clear, ex- 
 tenfive, decifive and comprehenfive language of the gofpel 
 commiiTion, whereby they arenowauthorifed to preach the gof- 
 pel to all nations, jew or gentile, fcythian, barbarian, bond or 
 fr^e, as annumerated by Paul, without diilindion or exception. 
 But this is a very difierent thing from all mankind, in their 
 fenfe : for the words of the commifTion and the promife of fup- 
 port, Ihew it limited to manl^ind upon earth. " Go ye into all 
 the world, and preach the gofpel to every creature," fays Mark 
 the firft witnefs : " Go ye therefore teach all nations,'' fays 
 Matthew : ".That repentance and remiHian of fins iliouldbe 
 preached in his name, among all nations, beginning at Jerufa- 
 lem," fays Luke. Nothing is more evident, than that they 
 were to go from Jerufalem & preach to the nations then living, 
 and every creature in them, as they had opportunity for it ; and 
 were to inforce it with '' he that believeth fhall be faved, but 
 he that believeth not fliall be damned," Mark i6. i6. They 
 had no commiffion to preach to the million of millions that 
 lived and died in the four thoufand years before they were born, 
 to none of m.ankind in heaven, nor to any in hell j which would 
 have been impoffible to them, while living on earth : and their 
 fucceffors in the miniftry, in all ages, are to preach it in like 
 manner, to every humane creature of their cotemporaries, as 
 they have opportunity for it. And the promife of our Saviour, 
 " Lo I am with you to the end of the world," Mat. 28. 20. 
 fhews that the commilTion will end, and be no more, at the end 
 of the v/orld. So that " every creature" and ''all nations" in the 
 commifiion, cannot pofTibly include all mankind from the be- 
 ginning to the end of the world, confident with the defign of 
 it, and the truth of faCb. Moreover, the apoftlcs certainly ful- 
 ' filled their commifiion in their day, according to the full im- 
 port of ''every creature :" and their next witnefs will give us 
 theprecife meaning of it : Col. i. 23. " and be not moved 
 away from the hope of the gofpel which ye have heard, and 
 which was preached to 'every creature' which is under heaven." 
 Their commiiiTion was fulfilled, not by preaching to all man- 
 kind, from the beginning to the end of the world, which is im- 
 poITible^ and is contrary to fad, but it was to every humane 
 
 creature, 
 
( i87 ) 
 
 creature under heaven, as they had opportunity for it : which 
 therefore is the precife meaning of their commifiion : and alfo, 
 of '^ teaching every man and warning every man" without dif- 
 tin6lion or exception, as verfe 28 of the fame chapter, as before 
 noted. Wherefore thefe texts, when allowed to fpeakfor them- 
 felves, do not prove their all m.ankind, and whole rational cre- 
 ation, but witnefs the contrary, in the moft decifive manner. 
 If therefoi-e this difputed text be parallel with them, it cannot 
 polTibly mean all mankind; nor is the phrafe ufed in that com- 
 prehenfive and exclufive fenfe, in all the new teftament. Their 
 confl:ru6tion is fully confuted by their own wirnelTes. I fliall 
 now proceed to add fome confirming evidence, that all man- 
 kind cannot be intended by the creature, in this paragraph :^ 
 and this is evident, ( i .) becaufe the apoflle holds up a diftinc- 
 tion and disjundion through the whole, between the crea- 
 ture, and the fons of God -, are not the fons of God a 
 part, and very important part of the rational, moral creati- 
 on ? Certainly. /If fo, and the term creature, intends the 
 whole moral creation, they mud be included, and cannot 
 be difconne6ted and disjointed from it. But this difcon- 
 nexion and disjunction between the creature and the fons 
 of God runs through the whole paragraph. The creature "has 
 earnefb expectation, waits, groans, travails in pain, is delivered 
 from the bondage of corruption in the liberties of tlie fons of 
 God." " And the fons of God, they that have the firfl fruits of 
 the Spirit, the apoftles themfelves, in way of diftinClion and 
 disjunclion from the creature, groan and wait for the adoption, 
 the redemption of the body," Wherefore, their conftru6lion 
 of the term creature^ is againft the fpirit r.nd language of the 
 paragraph, and holds up an abfurd contradidlion in it,, viz. 
 that the fons pf God are both included and excluded in the 
 fame term, v/hich is a manifeil contradiction and abfurdity, 
 A id. reafon, why the finally wicked cannot be intended by the, 
 creature in the text, is, becaufe the reafon afligned by the apo- 
 ftle for the earneft expectation and v/aiting of the "creature" 
 for the manifeftation of the fons of God, is no reafon or caufe, 
 why they fhould defire and wait for it. The reafon here affign- 
 ed for it is, becaufe the creature itfelf fhall be delivered from 
 the bondage of corruption^ ''in the liberty of the glory of the 
 
 fona 
 
( i88 ) 
 fbns of God :" that is, in the time of their manifeflation. Now 
 the fcripture teaches but two manifeftations of the fons of God ; 
 one inChrift's glorious reign in this world, in which by fuppo- 
 fition, they are not delivered -, the other, in the refurre£tion and 
 kil judgment 5 when the fons of God will be exhibited to the 
 intelligent creation, in all their glory, and Chrift will be glori- 
 fied in, and v/ith them. To this, the apoftle has fpecial refer- 
 ence— this magnificent ^^adoption & redemption of the body.'* 
 We read of no after manifeftation of the fons of God, nor can 
 it be expeded ; for then ^- fhall they be caught up to heaven, 
 and be ever with the Lord." All hope qf any after m^anifefra- 
 tion of them., is excluded by this text^ and the current doctrine 
 of fcripture. Nov/ it is certain, in this final manifeftation of 
 tYit adopted fons of God, in the rcfurrection of the juft, the 
 finally difobedient will not be delivered from the bondage of 
 corruption, in the glorious liberties of the fons of God -, for their 
 refdrrecfbion v/ill be to damnation, as taught by our Saviourj, 
 and allowed by this authpr : and confequently they cannot be 
 the creature that hath earned expe6tation, and waits for this 
 manifeftation^ for they will have no deliverance and benefit by 
 it. This author takes for granted, ^^ that all mankind are in- 
 tended by tl!e creature, and that they are a.11 to be revealed to 
 be the fons of God, by being gloriouily imimortal, and ihall be 
 delivered into the liberties of the fons of God ;— and argues 
 from one part, to the other in a circle to fupport it ; without 
 any fupporting, concluding evidence, of any one part of it. 
 The text gives not the leafi liint of tlieirdodlrine, but fully con- 
 futes it. The creature that will ever be delivered, will have 
 this deliverance in the time of the manifeftation of the fons of 
 God -y but in this final manifeflation of them, the finally wicked 
 will not be delivered ;■ after which, there is no deliverance. 
 Their conftruclion intirely annuls & deftroys the reafon afTign- 
 ed, for the creatures exjiectation, and v/aiting for the manifeil- 
 atlon of the fons of God, in every view. The finally wicked 
 will have no deliverance in their final manifeflation : and if it 
 he fuppofed they v/ill have deliverance in fome after difpenfati- 
 ons,yet this affords no caufe or reafon why they fhould earneftly 
 defire, expedl and v/ait for this previous manifeftation. For 
 thii iinal manifeftation of the fons of God expreffed in the text^^ 
 
 hath 
 
( l^ ) 
 
 hath no fort of connexion v/ith fuch afuppofed after deliverance; 
 noj not in time, nneans, place, or worlds, to be any ground or 
 caufe, why they Ihould fo defire and wait for it, The caufe 
 afTigned, and connexion of things in the paragraph is abfolutely 
 deftroyed, by fiippofing the finally difobedient are intended, 
 by the creature. It is fo far from being true, that all mankind 
 are included, that they are abfolutely excluded, from being the 
 creature here intended, The fons of God are excluded by a 
 disjundlive defcription thro' the whole : and the finally wicked 
 are excluded by the eaufe of the creature*s waiting, exprefsly 
 afligned j which cannot agree to them. A 3d. argument, a- 
 gainft their conftrudion and do61:rine is, that it is directly re-- 
 piignant to the main fubjeft of the apollle, and to the tenor and 
 fcope of his difcourfe in the foregoing and fubfequent part of 
 the context, in which this paragraph is inferted. The apoflle 
 of f^t purpofe, is treating of the diftinguifhing character, ftate, 
 privileges and happinefs of the fan6lified, adopted fons of God, 
 in the foregoing and fubfequent part of this chapter, through-? 
 out. He inferts many chara6leriftic marks and rules, whereby 
 this great diftinction in charafter, ftate and happinefs may be 
 known ; as every one may fee at firft view, in reading of it. 
 There is not a chapter in revelation more intirely taken up 
 with this important iubje6l. And it muft be allowed, that there 
 is not a more certain key of conftrudion, to every confiftent 
 writer, than his main fubje6t and defign : every doubtful word, 
 phrafe and fentence muft be conftrued into a confiftency with 
 that. Now, is it poflible, when Paul from the firft to the laft 
 \tiiit of this chapter, is holding forth a grand, eflential and moft 
 important diftin<5lion in chara6ler, ftate, privileges and happi- 
 nefs in this world be the eternal, between the fandtified in Chrift 
 and the reft of m.ankind 3 that in the middle of it, he ftiouldftop 
 ftiort, in a full and flat contradiction to the fubjecft matter, 
 fcope and tenor of the whole ? that then he ftiould annul all his 
 rules of trial, throw down all diftindion of charadter and ftate 
 between them, and put all mankind upon the fame footing for 
 eternity ? Can it be, that he ftipuld roundly aflert that all the 
 fons of beliai and wickednefs, in earth and hell, fhould be alike 
 glorioufly immortal, with the fan6tified in this world, in the 
 fiime when thefe fons of God are manifefted in their diftinguifti- 
 
 ing 
 
( I90 .) 
 
 ing glory, in this world, or the redemption of their bodies ? 
 for in this paragraph they are cotemporary, coincident events. 
 Can he here aflcrt this of all the wicked, in full contradidlion 
 to his own dodtrine in the 6th and 13th verfes, *^ to be carnally 
 minded is death 5" " if ye live after the flefh, ye fhall die :'* 
 alfo in contradiction to his account of the lad judgment ; that 
 then '^ the difobedient fliali be punifhed with everlafting de- 
 {lru6lion -/' and in dired oppofition to the plain doctrine taught 
 throughout revelation ? this furely cannot be. What is it but 
 to confound all language and fentiment ; to fet up diflindlions 
 of charadler, ftate, privileges and happinefs, and then to demo- 
 lifh the whole again with a flroke ; and in effect to teach us 
 that the infinitely wife, holy, righteous and good Governour and 
 Judge of the world, has no regard to vertue or vice, or to cha- 
 racters formed by the one or the other in this world : but the 
 fons of God, and of belial Hand upon the fame footing of favour 
 with God, and their end will be the famx ? this is im.poffible^ 
 It reflects the higheft reproach upon the character of God, of 
 the apoftle, and fpirit of infpiration. (4thly. ) Their conftruc- 
 tion and doCtrine is evidently falfe, becaufe it is direCtly repug- 
 nant to the defign of this paragraph, as an argument of fupport 
 to fuffering chriftians in ail their perfecutions and trials in this 
 world. This is evidently the defign of it ; for after defcribing 
 the appropriate happinefs of good chriftians, in their relation to 
 God as children, and to Chrifl as joint heirs, and affurance of 
 the heavenly glory as founded in it, ver. 17 th, *' and if children 
 then heirs, heirs of God, and joint heirs with Chrift j if fo be 
 that we fuffer with him, that we may alfo be glorified together." 
 He adds, ** for I reckon, that the fufferings of this prefent time, 
 are not worthy to be coinpared v/ith the glory v/hich fhall be 
 revealed in us." Then comes in this paragraph in difpute : *^ for 
 the earnefl expectation of the creature v/aiteth for the manifef- 
 tationof the fons of God." Avery different time from the 
 "prefent" is coming on, when there will be a grand exhibition 
 of an innumerable multitude of '^ the fons of God" out of all 
 nations : when the kingdom of Chrift, for which you and we 
 fuffer, will be glorioully triumphant over all the nations and 
 kingdoms of this v/orld : and chriftians, fo far from a ftate of 
 reproach and fuffei'ings, as at prefent, will then appear in dig- 
 nity 
 
( ^91 ) 
 
 nity and honour, ^' the glory of Chrift,'* and ruling the world* 
 And this will refle<5l great glory, upon thofe of us, who have 
 previoufly fuffered in fupport of this glorious caufe, and lead 
 the van of this illuftrious arnny ; and may well fupport and ani- 
 mate us in it. For it is a caufe of fuch vaft magnitude, that not 
 only innumerable numbers of mankind, to be delivered and 
 revealed in the glorious liberties of the fons of God, are moft 
 deeply intereiled in the fupport, progrefs^ fuccefs and iflues of 
 it ; but it is interefting to the whole vifible, inferior creation. 
 So that this whole inferior creation may, by an eafy, ftrong fi- 
 gure, be faid to be earneftly expelling and waiting for it. For 
 this felf-fame ci-eature, now fubjecl to vanity and great abufe, 
 which may be faid to groan and travel in pain, under the tyran- 
 ny and manifold abufe of the wicked of the earth, contrary to 
 the end of its creation, '^ fliall be delivered from this bondage 
 of corruption," in the time and by the means " of the glorious 
 liberty of the fons of God,"|| and fliall participate according to 
 its nature, of the glory and bleffings of that ftate, when the curfe 
 is removed, and plentiful blefiings will be poured out from hea- 
 ven, upon this lower creation. And not only doth the w^hole 
 inferior creation travail in pain for the birth of this great event 
 which will attend the gofpel and caufe for which we fufrer in 
 this world ; but ourfelves alfo, the chriilian world, and thofe of 
 diflinguiflied eminence in it, ''who have received the firft fruits 
 of the Spirit," ''even we ourfelves, groan within ourfelves, ear- 
 neftly looking and v/aiting for a ftill more glorious manifefta- 
 tion and adoption, in the view of the intelligent creation, at 
 the redemption of our body ;" when a diftinguifliing reward 
 will be given, and glory be revealed in and upon thofe v/ho 
 have fuffered withChriil, as v. 1 8. In this view this paragraph 
 carries weighty argument of fupport to fuffcring chriftians. 
 What could be better adapted, than to addrefs to them the vaft 
 
 magnituae 
 
 II The original is literally, '' in the liberty of the glory of the fons of 
 God." I am fenfible a noun genetive put adjeftively, is often the moll 
 elegant conilrudion : but in this verfe the literal one, may bell point oat 
 the time and inftrumental caufality, of their deliverance from their bafe 
 vaffalage and fugged a llimilus to it, viz, it is by means of that divine 
 noblenefs and liberality of fpirit, which fets them above evil and cruelty, 
 and excites them to do good to all creatures, as they have opportunity ; 
 and is '* the glory of the fons of God." 
 
itiagnitude of the divine caufe for which they fuffered, fo inte- 
 rcil'inorto innumerable multitudes of mankind, and extending 
 Its benignant influence to the whole inferior creation, in con- 
 iunclion with the diftinguidied rewards of glory, to the fufferers 
 themfelves, in the great day ? And it is in fubllance the fame 
 fupport given to the church of God by the prophets^ v/ho pre- 
 dicted thefe glorious times, in ftrong, lively and energetic de- 
 fcripticns, and by our Saviour in his parables, which fet forth 
 the triumphant progrefs and fuccefs of his gofpel and kingdom 
 in the world, and which are more particularly and ftrongly {^t 
 forth in his revelations to St. John. Will their conftrudion 
 and dcci:rine anfwer as a fupport to fuffering chriftians ? How ? 
 what, to tell them that all the reprobate fons of beiiai and wick-- 
 ednefs, in earth and hell, are waiting with erTneil expectation 
 the manifeftation and glorious adoption of the fons of God j and 
 fhall have part in it ? To tell them, that all who pay no regard 
 to the facred caufe for which they fufier, but live in pleafure, 
 cafting off all regard to God and religion, and live and die ene- 
 mies to the crofs of Chrift, " Ihall be revealed to be the fons 
 of God, by being made gloriouHy imJnortal } yea miore^ to tell 
 them, that their tyrannic, blood-thirRy perfecutors, thoie roar- 
 ing lions, ranging bears, and devouring wolves, worfe than 
 common beads of prey, who were Worrying and hurrying them 
 by hundreds and thoufands, as lambs to a bloody execution 5 
 were all waiting with earneft expectation, were groaning and 
 travelling in pain, for their manifeftation and glorious adopti- 
 on ; when *^ they that groan, fhall groan no more,-" but ihall 
 be delivered with themfelves, in the liberties of the fons of God ? 
 No doctrine could better fifit the devil and his wicked inftru- 
 mients. But furely, it is cold frozen comfort to the godly, under 
 perfecution. It carries in it a death chill to the fufferers, and 
 to the caufe for which they fuffer. What is it but to tell them,- 
 tliere is no judgment : no redrefs of their wTongs : that it is 
 vain to ferve the Lord : that their fufferings are fruitlefs ; for 
 in the time of their manifeftation as the fons of God, their ene- 
 mies will be gloriouily imiinortal as well as they : for it muft 
 be at that time, if ever, according to this text. Could Paul 
 intend to teach this do6trine, which is directly fubverfive of 
 his delign in it, as an argument of fupport ? No furely : it is 
 
 ia 
 
in direct contradicftion to the do6lrine of our Saviour, ^^ God 
 will lurely avenge his ele^l, which cry to him/' &c. and to the 
 whole tenor of Icriptiire. Paul could not teach it, in dire6t 
 oppoiition to his own dodlrine of fupport and coitifort every- 
 where elfe addrelTed to fuffering chriftians : he addrefles the 
 Philipians ^^ in nothing terrified by your adverfaries : which is 
 to tliem an evident token of perdition, but to you of falvation, 
 and that of God," Phil. i. 28. and to the Theffalonians, " fo 
 that we ourfelves glory in you in the churches of God, for your 
 patience and faith in all your perfecutions and tribulations that 
 ye endure : which is a manifefl token of the righteous judg- 
 ment of God, that ye may be counted v/orthy of the kingdom 
 of God, for which alfo ye fuffer : feeing it is a righteous thing 
 with God to recompenfe tribulation to them that trouble you 
 — -everiailing deilru6tion from the prefence of the Lord and 
 glory of his power-— and to you v,' ho are troubled reft with us," 
 ■z Thef. I. 4th to the loth ver. To impute their do6lrine to 
 the apoftle, is to reprefent him as a writer, abfurdly inconfiftcnt 
 —in his doitrine, as inimical to the crofs of Chrift : and as ex- 
 hibiting himfeif and fellow-chrlftians in all their labours and 
 fufferings in the glorious caufe of Chrift, in a prepofterous, ab- 
 furd point of light. For i nfidelity itfelf cannot produce a more 
 fevere fatire upon the doArine of the crofs, as vain and ufelefs, 
 than is carried in this curfed dodrine : abfolutely to fet afide all 
 diftinction of charafter, all the promifes and threatnings in re- 
 velation, with the whole of chriftianity in this world ; and put 
 jews and mahometans, heathens, deifts, atheifts and good chrif- 
 tians all upon one footing, to be revealed the fons of God, 
 glorioufly immortal ; furely there is nothing left to fupport the 
 do6lrine of the crofs. And perhaps, it is not in the power of 
 the devil himfeif, to wreft the Paulina of this apoftle into a 
 worfe conftruclion and accufatlon,thanto make him a preacher 
 of infidelity. Wherefore, their conftrudion and dodrine, be- 
 ing fo diredly repugnant to the whole fcope of the context, 
 and to the argument of fupport and comfort to fuffering chrif- 
 tians defigned in this paragraph, is evidently falfe and abfurd., 
 I will only fubjoin, all mankind cannot be intended by the 
 creature, for it is inconfiftent with the defcription here given 
 •of it^ and with the truth of fad. One part of the defcription 
 . . Cc is 
 
.( 194 ), 
 Is V. 10. "for the creature was made lubje^i: to vanity^ not wil- 
 lingly,'* which this author conllrues " not through any fault of 
 its own." Now this cannot be true of mankind univerfally, 
 for it is certain Adam and Eve were fubjefted to condemnation 
 for their own fault : and it is as certain as words can make it^ 
 that the creature mankind is fubje6l to condemnation, fin and 
 death, by the fm, faulty offence, and difobedience of the one 
 manAdam, Rom. 5. 12,15,16,17,18,19. If the v/ords ^;7?^r- 
 tiay paraptomay anclparakoes, fin, offence and difobedience, do 
 not fignify fault in the creature, there are no words in any lan- 
 guage that can convey and fix it. Now it is by '^ fin" the firft 
 word, that death hath pafled upon all ir.en, v. 12. and it is by 
 and through the offence, the fecond word, that judgment is 
 come upon all men *' to condemnation," v. 15,16,17,18. and 
 by difobedience, the laft word that miany are made fmners, v. 1 9. 
 It is true, this fubjetlilion of m.ankind, comes through the mxedi- 
 um of the righteous fentence of the holy and righteous judge of 
 the v/orld, grounded upon the faulty offence of the creature ; 
 and it is this v/hich decifively diftinguillieth it from that fub- 
 jedlion by fovereign adl and arbitrary conftitution, whereby the 
 inferior part of the creation, without fault of its own, are fub- 
 jeded to vanity, as is intended in this text. Men may ufe am- 
 biguous words, fuch as "occafion" '^taking riic,"&c. and may 
 fnuffle with them fo as to difguife fads, but cannot alter them. 
 It will appear from the apoftle's words, to every unbiaifed ju- 
 dicious perfon, that the creature mankind is fubjefted to con- 
 demnation, by and through the fin and fault of the creature 
 man, and therefore cannot be intended in this verfe 20. The 
 fophiftry to evade it is eafily cxpofed. E. g. A man dies a vi- 
 olent death for m.urder,— -fays a byflander, this man was not 
 fubjedl to this death by any fault of his own. Why not ? he 
 furely dies " for his own iniquity,'* in the very fenfe of the law 
 of God. He replies, ic is true, he committed the offence, and 
 fo the devil that tempted him, as well as himfelf, may be faid 
 to be the occafional caufes of this death : but the fact is, the 
 judgment took rife from the offence, and proceeded to condem- 
 nation, and it is the judicial fentence of the judge that condem- 
 ned him to it, and that only, that really fubjedled him to this 
 deathp The futility of it is obvious* According to this argu- 
 ing. 
 
.( '95 ) . . . 
 
 jng, no man could ever die for his ov/n Iniquity. For accord- 
 ing to the law of God and man, fuch death ought to, and mvft 
 come through the medium of a judicial fentence. Nor can the 
 other part of the defcription of the creature, v. ao. '^ who hath 
 fubjeded the fame in hope" agree but to the inferior part of the 
 creation. It is they only that fnall be delivered from the bon^ 
 dage of corruption, in the time of the manifeftation of the fons 
 of God, as before fhewn. To fay that all the wicked of man- 
 kind are fubjeded in hope of a glorious immortality, is to con- 
 tradid the whole tenor of revelation, and the Ipirit and language 
 of the gofpel conftitution, which limits the hope of it to the 
 belicvingj the penitent and fandified in this world j and is con- 
 futed by many as plain texts, as any in revelation. Again, the 
 feverai parts of the defcription of the creature and whole crea- 
 tion, will by no means agree to the whole moral creation and 
 mankind univcrfally. Is it true that thofe who are without 
 God in the world, are fubjeded in hope j when Paul tells us 
 exprefsly they are without ^hope in the v/orld ? Is it true of the 
 wicked cut off in wrath, whofe hope perifaeth at death, that 
 they ai^ fubjeded in hope ? Is it true of thofe who live in 
 pleafure. riot in wiclcadnefs^ and drink in iniquity lilce water, 
 and refufe the gofpel means of deliverance, that they are groan- 
 ing and travelling in pain for deliverance from tlieir bondage ? 
 Is it true of the fpirits of the juft made perfed, that they are 
 gioaning under the burthen of corruption, and travelhng in 
 pairr ? or is it true of the difobedient fpirits in prifon, that they 
 are waiting with earneHexpedation, for the manifeftation and 
 adoption of the fons of God, at the refurredion, when their 
 own refurredion will be to damnation ? Reduce it to fad, and 
 it is exceeding evident their conftru6Hon of creature, and whole 
 creation, is every w^ay falfe, abfurd, againil the truth of fad and 
 tenor of fcripture. The word of God never deals in error, nor 
 confufion i it never reprefents the whok moral world (except 
 in their ftate of degeneracy and condemnation) as of one chara- 
 der, nor in one ftate of happineis or m.ifery : but conftantiy 
 holds up a moil clear diilindion between the righteous and 
 wicked, in charader and ilate in this world-— at death— in the 
 refurredion andlafl judgment, and in their deitination to eter- 
 nity^ as different aa lu^^ven aad heli^ On the whole, to under^ 
 
 ftand, 
 
( 196 ) 
 
 iland, the creature and whole creation, to mean all mankind, 
 ;|nd the defcription given of it literally ; we plainly fee it to be 
 every way falfe, in fad. if we undertland it of the inferior part 
 of the creation, and the defcription figurative, it gives not the 
 leaft countenance to their error ; and therefore it affords not a 
 Ihadow of fupport to their abfjrd doftrine. 
 
 I fhall make a brief remark upon his argument, " from thofe 
 who have received the firll fruits of the Spirit/' in this and fome 
 other texts. He argues thus, the apoftle ^^ certainly alludes to 
 thcjewifh cuftom of offering the firff fi'uits of their increafe ; 
 which oblation fanctified not only thefe fruits, but all the reff.'' 
 And fjppofes the gifts and graces they had received, to be a 
 Ipecimen, pledge, or earneft of what would be bellowed upon 
 the reilof mankind ; and that the whole race of rnen were tht 
 following harveft. It is eafy to obferve, the offering of the firft 
 fruits, fanclitied the reft of the prefent harveft, but no more. 
 To make his argument from "this allufion clear, and his con- 
 clufion ftrong, he muft fliew that the offering of the firft fruits, 
 not only fanclifted the reft of the prefent harveft, but likewife 
 all the preceeding harvefts up to the beginning of the world ; 
 and alfo, all fucceeding harvefts to the end of it. This he can 
 never prove : it is confuted by the inftitution itfelf, which was 
 annual. As to his oth^r texts, it is fufhcient to obferve, the 
 believing jews and gentiles of that day were a fort of firft fruits, 
 as an earneft and infuring pledge of the ingathering of the ful- 
 nefs both of the iews and gentiles, including ail nations, into 
 the kingdom of God, in the difpenfation of it in this world -, as 
 predided by the prophets. 
 
 We now pafs to his twin texts : CoL i. 19,20. " For it 
 pleafed the Father that in him all fulnefs ftiould dwell : and 
 (having made peace through the blood of his crofs) by him to 
 reconcile all things unto him/e]f ; by him, I fay, whether they 
 be things in earth, or things in heaven. And Ephef. i . 9, 10. 
 Having made known unto us the miftery of his will, according 
 to his good pleafure, which he purpofed in himfelf : that in the 
 difpenfation of the fulnefs of times, he might gather together 
 in one all things inChrift,both which are in heaven, and v/hich 
 are on earth, even in him.'* By heaven in thefe texts, this au- 
 thor undcrftands the atrial heaven which furrounds the earth ; 
 
 by 
 
( 197 ) 
 
 by earlh, the earth itfelf and all things that appertain to it : and 
 by ''reconciling all things in them" the renovation or rechang- 
 ing the vifible heavens and earth, with all men and things in 
 them ; according to Dr. Thomas Burnet's theory of the new 
 heavens and earth. A conflrudbion, which is as foreign to the de-- 
 fignof the apoille, as Sir Ifaac Newton's principia of the folar 
 fyftem, and not fo well founded in truth. His fcheme of the 
 refurrcdionjmillenian world, and new heavens and earth, needs 
 no difcuflion here, as I truft it will be fufnciently confuted in 
 another place. Thefe texts rightly underftood, are fo far from 
 helping their caufe, that I apprehend, taken in connexion with 
 other things faid in thefe epiftles, they afford a decifive argu- 
 ment againft it. Mr. White's conitru6lion of ^' reheading all 
 things in Chrift," to me appears preferable to this author's. 
 But '^ the ail things in heaven and upon earth" muft not be 
 taken in his unbounded fenfe : no, they are limited by the fub- 
 jed he is treating of, viz. " to all things which have been, now 
 are, and ever will be reconciled and ingathered, as his body, in 
 Chrift their head :" whether they benow^ in heaven with Chrift, 
 or on earth, In the diction of the texts, it feems '' the all that 
 are reconciled by himfelf, and to himfelf j" and ^^ the all that 
 are reheaded in him, whether in heaven or earth '' are compre-' 
 henfively intended. And how are they reconciled to God in 
 him, and gathered together in him as their head, but in the 
 difpenfation of the gofpel as the means, and by the m.edium 
 of faith in him ? The fcripture points out this, and no other 
 way • confequently, all that ever will be reconciled and inga- 
 thered, will be fo in the prefent ftate. And what to me con- 
 firms the above-given conftrudlion, is this, that the apoille is 
 (ex profeffo) treating of true believers, and of the church as 
 his body, of which Chrift is the head, in both the contexts. — 
 Thus he addreffes to the Ephefians, as '^ laints and faithful in 
 Chrift Jefus," v. i. as blefied with all fpiritual bleffings in 
 heavenly places in Chrift, v. 2. as predeftinated by God, to the 
 adoption of children by Jefus Chrift unto himfelf, v. 5 . as made 
 accepted in the beloved, v. 6. as having redemption and for- 
 givenefs of fins, v. 7. and as ^^ believers who were fealed with 
 the holy Spirit of promife, which is the earneft of their inheri- 
 tance, until the redemption of the purchafed poffefTion," v. 13, 
 
 14, 
 
14. " whofe faith in Chrift and love to the faints*' he had heard 
 of, V. 15. and concludes the chapter with this defcription of 
 Chrift, " as head over all things to the Church," which is his 
 bod}^, the fulnefs of him that filleth all in all>'' v, 22,23. ^^ is 
 his church explicitly and decifiveiy that is " his body," and 
 *^ his fulnefs" as fuch, and not all the lapfed race of Adam. 
 He is head over all things in the univerfe as fupremeLord and 
 Governor, and for the benefit of his church ; but in contradif- 
 tinction from all the reft of our lapfed race, &: all other things, 
 ^' the church only, is his body." In the fame m.anner is his 
 addrefs to the Colofnans, '^ to the faints and faithRfi brethren, 
 at CoiolTe— he gives thanks and prays for them, fince he had 
 heard of their faith in Chrift, and love to all the faints 5" for the 
 hope laid up for them in heaven, and not in the new earth, v. 
 2,3,4,5, he gives thanks for them, as miade meet far the inhe^ 
 ritance of the faints in light : as delivered from the power of 
 darknefs,and tranflatedinto the kir\gdom of Chrift : ^*as having 
 redem.ption through his biood, and forgivenefs of fins," v. 1 2, 
 1 3, 14. Surely thefe are defcriptions which do not belong to all 
 the lapfed fons of Adam.. And what is to be particularly noted 
 is, that he introduces the text in difpute, with the defcription of 
 Chrift as head of the church, *^^ his body," v. 1 8. ^^and he is the 
 head of the body, the church : who is the beginning, the firft 
 born from the dead ; that in all things he might have the pre- 
 eminence." Then comes in thefe words, ^'^for it pleafed the 
 Father," &c. I fliould think it mianifeft to every eye, that he 
 gives not a hint in either context of a new heaven and earth, nor 
 is he treating of all the lapfed race of Adam, but precifely and 
 decifiveiy of believers, and of the church as the body of Chrift:, 
 in contradiftin6lion from an unbelieving and ungodly world. 
 If we pay attention to the fubje6l: matter treated of -in both 
 contexts, and the connexion in which this laft text is introdu- 
 ced, it feems moft natural, yea neceffary to underftand the all 
 things in heaven and earth, to mean all the reconciled to God, 
 and ingathered out of all nations into Chrift their head " by 
 faith in him ;" and as comprehending the whole of this happy 
 body. And it is eafy to fee, the term " all things," fo applied, 
 to comprehend all of this denomination and defcription of recon- 
 ciled and ingathered in heaven and earthy whatever their previ- 
 ous 
 
( ^99. ) . 
 ons character might be, whether jew or greek, barbariah, fey* 
 
 thian, bond or free, as annumerated, Col. 3. 10, 11. is both 
 elegant and emphatical. The above exhibition of the defigii 
 of the apoftle in thefe two chapters, will lead us to a clear de^ 
 cifive fenfe of "Chrift's filling all things." It is but twice ufed, 
 and both times in this epiftle, and in both alike, with refpecc 
 to the church *' his body." *' Who is head over all things to 
 the church, which is his body, the fulnefs of him that filleth all 
 in all." Take it in its connexion in t{ie fentence, and with his 
 defign in the context, and it feems evidently defigned to teach 
 us, w^hat Chrift is tp his church in the difpenfation of his Idng- 
 dom in this world ; by communication of gifts and grace to in- 
 gather, preferve, edify, and build it up to the everlafting king-^ 
 dom of God. And the apoftle's illuftration of it in this fenfe, 
 mufl fix it decifively, as ch. 4. 10,1 1,12,13. "he that defcen- 
 ded, is the fame alfo that afcended up far above all heavens, 
 that he might fill all things." Flow ? he proceeds to fhev/^ 
 ^*^ and he gave fom.e, apollles ; and fome, prophets ; and fome, 
 cvangelifts ; and fome, paftors and teachers 5 for the perfecting 
 of the faints, for the work of the miniftry, for the edifying the 
 body of Chrift : till we all come in the unity of tlie faith, and 
 of the knowledge of the Son of God, unto a perfed: mian, unto 
 the meafure of the ftature of the fulnefs of Chrift." It is evident 
 thefe gifts are imparted for the ingathering and edification of the 
 church, the body of Chrift in this world , and that they are pe- 
 culiar and appropriate to the prefent difpenfation of the gofpel ; 
 which will come to a period at the end of the world j as is allow- 
 ed, p. 166. and " Chrift's filling all things," is his imparting 
 thefe gifts, with his grace for this important purpofe. And con- 
 fequently, his whole work of filling all things, will be complea- 
 ted, at the end of the world. But this author conftrues it, '*^ 3 
 filling all the lapfcd race of Adam., and he wdll go on imparting 
 gifts to this end, in future difpenfations, until every individual " 
 of the human race comes to the unity of the faith," &c. p. 154/ 
 5. without a fhadow of proof, againft the force of connexion^ 
 and the defign of the apoftle as explained by hlmifelf. I would 
 remark, from what hath been faid, it is eafy to fee, Mr. Relly's 
 fcheme of the union of all mankind to Chrift, as his body, is 
 altogether unfcripturai and palpably erroneous ; for the church 
 
 confifting 
 
( ClOO ) 
 
 conPifting of believers, and as contradiftingiiifhed from the un- 
 believing world, are reprefented in the above texts, arid in all 
 the apoilolic epiftles, as '^ the body of Chriil." Our Saviour, 
 in his miniflry, held up the diftinftion moil clearly : he cha- 
 ra6lerifes his iheep as thofe '^ that are called, and lead out by 
 him, that know his voice and follow him ^^ as diftinguilhcdfrom 
 the reft of the -world," Joh. lo. 3,4. and he fpeaks of his difci- 
 ples '^ as not of the world, as he was not 3 and as hated by the 
 world, becaufe they hated him," Joh. 15. 18,19. ^^^ ^^'^^' ^/^ 
 14. and fays exprefsly, v. 9. " he prays not for the world, but 
 for thofe given him^ for all who believe>" v. 20. And the world 
 in the fenfe here intended, we are taught by Paul, will be con- 
 demned in the great day. Now, is Chrifi hated by his body, 
 v/ill he not pray for, but condemn his body, in the great day ? 
 how abfurd ? And " they that are Chrift's," is a defcription 
 of true believers, as diftinguifhed from the reft of the world, 
 I Cor. 15. 23. And wdiat is fpecially to be noted is, that all 
 the promifes, and great privileges oi'redemption are every where 
 appropriated to them who are in Chrift, by faith, only. We 
 have already lliewn they have juftification by faith, diat they 
 are children of God and heirs of the promifes by fiith, Gal. 3» 
 26.29. and to them that are in Chrift there is no condemnation, 
 Rom. 8.1. and to them "who are in him," he is made of God 
 wifdom, righteoufnefs, fanftirication and redemption," i Cor. 
 1.30. Who are they ? Paul tells you, if any man be in Chrift, 
 he is a new creature ; old things are paft away, behold all things 
 are become new, 2 Cor. 5.17. and he further defcribes them, 
 Rom. 8. as '^ thofe who walk not after the flefti, but after the 
 fpirit," as " delivered from the law of fin and death, as " mind- 
 ing the things of the Spirit," and " fpiritually minded," and 
 " as lead by the Spirit, as the fons of God," v. 1,2,4,5,7,14. 
 and fiys, v. 9. " now if any man have not the fpirit of Chrift, 
 he is none of his." Surely they who have not the Ipirit of Chrift, 
 cannot be of his body, for Paul fays exprefsly^ they are none of 
 his (i.e.) are not of is body : and this diftindicn between be- 
 lievers, the church of God, as the body of Chrift; as contradift- 
 inguiihed from the unbelieving and ungodly : and fo, between 
 the righteous and wicked, them that are Chrift's and them that 
 are none of his, is as ckar^ as any doftrine in fcripture, and runs 
 
 through 
 
Y 201) 
 
 through the revelation of God. Wherefore his do6lrine, that 
 ail the reprobate fons of belial in earth and hell are united to 
 Chriil, as members of his body ; is a moll grofs and palpable 
 error -, and his fcheme of do6lrine built upon this union, is a 
 moil manifeft delufion, I would further remark, that the free 
 incorporation of jews and gentiles without difliinclion, into the 
 church of Chrifl, by their profeiTion of faith in him ; and the 
 incorporation of all true believers of all nations in him, as their 
 head, life and hope^ fo as to become members of his body, and 
 members of the great family of God in heaven and earth, is the 
 miftery the apoftie is treating of, in both thefe epiftles. This is 
 emphatically '^ his reconciling all things in heaven and earth by 
 himielf and to- himfelf, and reheading them, in himfelf." The 
 prophet taught the converfion of the gentiles in the reign of 
 Meffiah, but the free incorporation of all nations upon the fame 
 footing ^^ of faith/' fo as to become one church and body of 
 Chrifl, and members of the illudrious family of God in heaven 
 and earth, was a great fecret in foregoing ages, com.parcd with 
 the clearnefs with which it is revealed by the apoftles, Now> 
 believers of all nations ^*^ are no mor^s^raDgers and foreigners, 
 but fellow citizens with the faints^hci of the houfhold of God,'* 
 Eph. 2. 19. fee Heb. li. 22,3,4* this I take to be " the mif- 
 tery which hath been hid from %es ai>Q generations, but now is 
 made misnifell to his faints," to whom God would make knowm 
 what is the riches of the glory of this miftery among the gen- 
 tiles, which is Chrifl in you the hope of glory. Col. i. 26, 27. 
 It cannot be their ^^ myflery of the reftoration of all the lapfed 
 race" for this miflei-y wefee "was manifefl to the faints" whereas 
 theirs, by their ow^n concefTion, note p. 253, was unknown to 
 the apoflles, and of courfe, to the faints. It is to be noted, as 
 the fpecial defign of the apoflle, in thefe difputed texts, to ex- 
 hibit Chrifl, as the only reconciler of all things in heaven and 
 earth, tha^have been, now are, arid ever will be reconciled : 
 and the phrafeologyin them, conveys this inflru6lion,with great 
 plainnefs and force : and it is alfo his defign in thefe epiflle^, 
 to exhibit his allfafficiency for this important work ; to induce 
 finners of all nations to believe in him, and to fix and fettle be- 
 lievers in^a finm, perpetual hope and trufl in him, and adherence 
 to his divine gofpel^ fervice and kingdom ; to this end, he gives 
 
 Dd us 
 
US the mofl exalted defcriptions of him, as ^^ having all fulnefs 
 dwelling in him," " all the fulnefs of the Godhead bodily/' all 
 the treafures of wifdom and knowledge. And as '' the creator 
 of all things ; the preferver of all things ; and as the fiipreme 
 governour of all things 3 and as fuch he is the head of every 
 man, and head over ail things in the univerfe, without excepti- 
 on." But the rem.ark moft to our puropfe is this, viz. that it is 
 his defign to teach us, that Chrift is now carrying this grand 
 v/ork of reconciliation into execution, upon earth ; and will 
 compleat it, in the difpenfation of his kingdom in this world 5 
 before the fettlement of it in the great day. It is obfervable, 
 after both texts, he proceeds im.mediately to fhew, Chrift is in 
 fa6l, now carrying this great defign into execution. In the next 
 words, he goes on to fay to the Ephefians, '^ in whom alfo we 
 have obtained an inheritance," &c. and the fame to the Colof- 
 fians, '^ and you that were fometime alienated, and enemies in 
 your mind by wicked works, yet now hath he reconciled, in the 
 body of his flefh, through death, to prefent you holy and un- 
 blameable, and unreproveable in his fight," v. 2 1,22. Further, 
 the place, the time and means, and ends of it, as defcribed by 
 the apoftle, do all pointedly and ftrongly fhew the whole work 
 to be accomplifhed, in this world. The *^ place" in which this 
 great work is accompliflied, is fpecified and fixed in both texts, 
 it is (epi tes ges) '' upon earth," in both. From the exprefs 
 defcription *' things in heaven" and " things on earth," the un- 
 reconciled, finally impenitent, and thofe in hell, are abfolutely 
 excluded, from the things that ever will be ingathered and re- 
 conciled : and the diction, in connexion with his ihewing how 
 this work is now efFe6ting> naturally and plainly indicates the 
 whole work will be accompliflied, during this prefent earth. 
 But this is more ftrongly fixed> in the phrafe, that points out 
 " the time and means" for the perfediing of it. In the fecond 
 text it is, '' in the difpenfation of the fulnefs of times." The 
 plain meaning I take to be this ; this work will be accomplifh- 
 ed by the means of the difpenfation of his kingdom and grace, 
 and in the fulnefs of the times of the adminiftration of it, before 
 the grand expedled fettlement of it, at the end of the world, 
 when time Ihall be no longer. There was a glorious ingather- 
 ing of believers in Chrift their head, in that diiy i and there will 
 
 be 
 
( 203 ) 
 be a gradual ingathering of them in the more ordinary times of 
 this difpenfation : but in the fulnefs of the times predided for 
 the ingathering of the fulnefs of the jews, and of all gentile na- 
 tions, in a long and glorious period, will be the greateft harveft 
 of all ; and the whole work will be compieated in the fulnefs of 
 the times of the prefent adminiftration of this kingdom, bet'ore 
 the final fettlement of it, in the great day. Then cometh the 
 end of his adminiftration of this kingdom, and the end of time. 
 And it is a contradidlion tofuppofeiim.e,when itiliall be no lon- 
 ger. Nor do the infpired writers annex (chronon) or any note 
 of time, to any things whatever, after the laft judgment. This 
 author fays, it fhould ^^bt particularly regarded here," this time 
 of Chrifl's adminiftration ought not to be confined, as moil di- 
 vines do confine it, to this prefent ftate ; btit it is to be carried 
 into the refurreftion world," &c. p. 147,148. We do note it, 
 but as an error in him, which has no foundation in revelation. 
 He conceeds (in the note afore referred to) that the apofcles did 
 not know his fcheme of reftoration ; and therefore Paul did not, 
 could not carry it into the refurre^lion world. And we ftop, 
 where he confined, and defigned that we fhould confine it j not 
 daring to be prefumptuoufly wife above what is written, and 
 manifeftly defigned, by the infpired penman. Moreover, the 
 gofpel way and means, whereby this divine work will be effec-. 
 ted, as particularly pointed out by this apoftle, fhew the accom-. 
 plilliment of it in this world. Hence, he fpeaks of every thing 
 relating to the unity of the bodyof Chrill, the perfefting of this 
 work and the grand means to efFe6l it, as in this world. As in 
 Ephef. 4.4-. and onwards ; ^' there is one body, and one fpirit, 
 even as ye are called in one hope of your calling; (v^hich cannot 
 mean the uncalled, unbelieving world) *^ one Lord, one faith, 
 one baptifm, one God and Father of all, who is above all, and 
 in you all : but to every one of us is given grace according to 
 the meafure of the gift of Chrift." He is evidently fpeaking 
 not of all the lapfed race, but of the church as formed into one 
 body andfpirit in Chrift, in this world; and as effected by gofpel 
 faith and ordinances. For there is no ''calling" by the gofpel, 
 no profelTion " of faith," no '' baptifm" in the future world, 
 whereby the finally impenitent may be brought into the church 
 of God. And he is more particular in his defcription of gofpel 
 
 means 
 
( 204 ) 
 
 means which belong to Chrift's kingdonn in this world, onh% 
 in the next verfes. ^' Wherefore he faith^ when he afcended up 
 on high, he led captivity captive, and gave gifts unto men," v„ 
 8. and he tells us precifely what they are in the next verfes before 
 tranfcribed, the gofpei minifcry and adminlftrations : and it is 
 to be noted, they will continue till the whole woi-k of the body 
 of Ghrifb be compleated, '^ till we ail come in the unity of the 
 faith, and of the knov/ledge of the Son of God, unto a perfect 
 man, unto the mea.^ire of the feature of the fuLnefs of Chrift/- 
 The whole work will then be com.pleated ; the connexion fhews^ 
 the gofpei miniftry will continue till this be effected ; but, by 
 the promife of Chrifl they will continue only to the end of this 
 world ; and it is conceeded by this author : and this confirms 
 the conftru6lion we have given of the difpenfation of the fulnefs 
 of tim^es. The miniftry, the difpenfation, and thefulnefsof tim.es 
 come to a period in the great day, when the whole work will 
 have been compleated. I have one thing miore to add, the great 
 ends to be anhvered in this all- irr^portant work of Chrift, as fpe- 
 cified by the apoftle in thefe epiilles, clearly confirm the fam.e 
 ccnclufion . It is that the exceeding riches of God's grace might 
 be mianifefted in all the faved, by faith in Chrifi } and that they 
 might be to the praife and glory of his grace in this world, in 
 heaven and eternity : as Eph. 2. 7,8. and every where,— '' It 
 is to the intent, that unto principalities and powers in heavenly 
 places, might be known by the church (called, ingathered and 
 fan6t]fied by faith in Chrifr, and not the reftoration of all the 
 lapfed race) the manifold wifdom of God," Eph. 3. 10. As to 
 the happy fubjects themfelves, who are cordially reconciled to 
 God and ingathered into Chrift their adorable head -, it is that 
 they miay be '^ prefented holy, unblameable and unreproveable 
 in his fight," CoL i . 22, — In refpe6l to Chrift the adorable Sa- 
 viour, it is ^^ that he m^ay prefent it" (this illuftrious body of all 
 the reconciled, ingadiered, redeemed & fav'ed out of this world) 
 *' to himfelf a glorious church,- v/ithout fpot and blemifh," as 
 fpecified Eph. 5. 27. in and by whom he v/ill be eternally ho- 
 noured and glorified. Now we read of but one prefentation 
 of the redeemed and faved of our world, and that is in the great 
 judgment day ; '' when Chrift fhall be glorified in all his faints^ 
 and admired in all that believe/' 2 Thef, i. 10, It feems evi- 
 dent. 
 
( ^05 ) 
 dent, this whole work of Chriil muil be compleated before that 
 
 day, to anfwer all thefe grand intentions of it. How could we 
 exped:, in thefe epiilies, a more full information of the comple- 
 tion of this whole work of Chrift before the final fettlement of 
 his kingdom, in the great day, than is contained in thefe col- 
 leded particulars taken all together. The conclufion we de- 
 duce isj that thefe texts taken in connexion with other illuftra- 
 ting pafTages in thefe epiftles, produce a full anddecifivewitnefs 
 not only againfi their conflru6lion of them, but alio againft their 
 whole fcheme^ refpe6ling the falvation of the finally difobedient. 
 I (hall briefly notice fome things faid upon thefe texts, which 
 may further elucidate the fubjedt. .''By heaven and earth," he 
 underflands *' the whole lower world, the earth and all men and 
 things in it, and the heavens that environs it.'* And he fays, 
 the plain meaning of '' it has pleafed.God to reconcile all things 
 to himfelf, things in heaven and things in earth, is ''that he has 
 rechanged their ilate, brought them back to that they were ori- 
 ginally in,' - p, 1 29. This is fo far from ^'obvious'' that we fee 
 it falfe in fad, and know it to be both a natural and moral im- 
 pofTibility j as any man with a little unbialTed reftedion may fee. 
 Befides, reconciliation is never predicated upon material, inan- 
 imate things^ nor the brutal creation, He infifts much that 
 ^' reconciliation" intends "all mankind univerfally are put into 
 afalvable condition," p. 133,139. But this is not reconcilia- 
 tion, as has been fn ewn : nor can it prove, that all will be faved. 
 For altho' the way of falvation is open to all upon earth through 
 faith in Chrift ; yet m.any live and die unbelievers, and unrecon- 
 ciled enemies to God ; and will be condemned and fuifer the 
 future punifhment. And to fpeak of thefe unreconciled, con- 
 demned, and executed enemies, as "reconciled," is contradi6li- 
 ous nonfenfe. Nor is it true in fad, that all that die in their 
 fins are put into a falvable condition, by the death of Chrift. 
 The tenor of revelation teaches the contrary, as has been proved. 
 And Paul decifively gives us his own meaning in the text, in 
 the words which immediately follow : " And you that were 
 fometimes alienated, & enemies in your mind by wicked works, 
 yet now hath he reconciled," Col. i . 21 . Paul evidently means 
 by "reconciliation" fuch a change of ftate whereby thofe who 
 were before enemies *' in their minds" become cordial friends 
 
 Xo 
 
( 206 ) 
 
 to God 3 fuch a change of temper in them, as fits them for the 
 fervice and kingdom of God, and introduces them into a ftate 
 of peace with him, through faith -in Chrill. And this is 
 invariably his fenfe upon this fubje6t, throughout his epiilles. 
 But thefe finally condemned, executed enemies he tells us, will, 
 be reconciled by other means, in future difpenfations which will 
 prove more effecluai," p. 139. It cannot be by faith, nor by 
 the gofpel— -it muft be then by another conftitution— another 
 golpel i and who dare to preach it, when Paul teaches us tho' 
 it were an angel from heaven, let him be accurfed ?" Gal, 1.8. 
 But what thefe means and difpenfations are— and how, or when, 
 or v/here they will be recovered by them, no body knows, nor 
 can tell a fyllable about them.. It is the blind lead the blind 
 in this dark way ; and no deiftical, yea atheiflicai leap was ever 
 more abfolutely in the dark. Could Paul pour fuch contempt 
 upon the glorious gofpel, lb as fuperfede the neceflity, annul the 
 energy, and countera6l the efficacy of it 3 as to encourage the 
 rebellious, they may fafeiy negledt the great falvation^ for future 
 means and difpenfations yet more effedtual that await them, 
 and which enfure, their efcape and recovery ? Could he do it in 
 the face of fcores of as plain texts, as ever he wrote ? It is im- 
 pofiible, it is horridly evil. But what I defign chiefly to re- 
 mark on, is his manner of making out his *^^miftery" of the fal- 
 vation of all men, from thefe texts. He firft fuppofes, all the 
 lapfed race are included in ^^ the things in heaven and upon 
 earth,*' who are to be reconciled, recovered and reduced to a 
 regular, well fubordinated whole. Whereas, all that have died 
 in their fins, all the difobedient fpirits in the infernal prifon ; 
 all the configned to the future puniiliment in the great day, are 
 as abfolutely excluded, in the di6lion of the texts, as the Ma- 
 hometan creed, is. Pie then improves this, as a key to the 
 after defcriptions of this miilery. Whereas, thefe after defcrip- 
 tions are deiigned illuftrations of that, and fo are in truth the 
 true key of the conftruclion of it, The free incorporation of 
 believing jews and gentiles into the church and body of Chrill, 
 is fo evident, in feveral of the defcriptions of this miftery as can- 
 not be denied : but he adds '*^ the ultimate intention is, the re-. 
 du6lion or reftoration of the whole j" whereas, it is clearly ex- 
 cluded the texts, nor is there a fingle illuilration in cither epif- 
 
 tle^ 
 
( 207 ) 
 
 tie, that gives any countenance to it. In moft of thefe illuflra- 
 ting texts, believere are fo pointed out, that he can argue with 
 plaufibility, but from one or two of them, where they are yet 
 manifeftly intended. His principal text is, Eph. 2- ^' " that 
 the Gentiles fhould be fellow-heirs, and of the fame body, and 
 partakers of his promife in Chrift, by the gofpel." He conflrues 
 it, jews and gentiles, mankind univerfaily, were fellow-heirs, fo 
 united together as to make one and the fame body, and copar- 
 tners in eternal life, which, in Jefus Chrift, is the great promife 
 of the gofpel," p. 158. Believing jews and gentiles, are un- 
 doubtedly intended here, as well as every where elfe, as fellow 
 heirs of the promife in Chrift.'' Paul could not intend the 
 wicked that die in their fins ; for he tells usexprefsly '^they have 
 no inheritance in the kingdom of God.'* He could not mean 
 thofc who died in their fins before the gofpel, nor thofe v/ho 
 rejed the gofpel, nor his unreconciled final enemies, whom he 
 expedls to be faved by other and more effe6lual means and dif- 
 penfations than the gofpel ; for it is exprefs in this text, *^ thefe 
 jews and gentiles become fellow heirs, **by the gofpel." Thefe 
 exceptions exclude no fmall part of mankind. Again, the i- 
 dolatrous Gentiles muft be excluded, for Paul moft exprefsly 
 excludes them this fellow-heirftiip.. In the 2d cha. v. 12. he 
 defcribes them, as ^' without Chrift, being ahens from the com- 
 monwealth of Ifrael, and ftrangers from the covenants of pro- 
 mife, having no hope, and without God in the world." He 
 could not in the compafs of fixteen verfes, fet up fuch a ftaring 
 contradiction, as to fay, thefe excluded aliens, were all fellow- 
 heirs of the gofpel promife of eternal life : nor could he intend 
 the unbelieving jews whom he reprefents in the 9th, loth and 
 I ith chapters to the Romans, as cut off by unbelief, and will 
 remain cut off from joint heirfhip, till graffed in again, by faith. 
 Again, Paul could not fo palpably contradi6t the apoftolic 
 cornmifTion, as to teach this joint heirfhip, of all mankind : 
 for by this commilTion, neither jew nor gentilecould have heir- 
 fhip and partnerfhip in the privileges of the kingdom of God 
 in this world, unlefs, they 'believed and were baptifed : nor be 
 faved but by faith in Chrift. Again, this apoftle teaches us the 
 inheritance is by promife, that the promife is to the believing 
 feed, exclulively : that juftification^ adoption and heirfhip to 
 
 the 
 
the gofpel promifeSj are all by faith. He labours the fubject 
 in the four firfl chapters to the Romans/and fecond and third 
 to the Galatians. It is impoffible, that in contradiction to all 
 this, he fhould here aflert that all the unbelieving of mankind 
 univerfally, are joint partners in the great promile of the gofpel, 
 which he every where elfe appropriates to believerSi Further^ 
 that which alone is fufhcient to decide it, that he here intends 
 believing jev/s and gentiles as fellow heirs,, is this 5 that he is 
 treating of this fubied, this miftery (and not of the refloration of 
 all men) in both the foregoing chapters. We have fhewn it in 
 the firil; and the fecond is in the fame ftrain, throughout. It is 
 thofe ^^ once dead in trefpafles and fins, nov/ quickened," v. i. 
 ^^ quickened together with Chrifl and faved by grace," v. 5. 
 ^^ raifed up together and made to fit together in iieaveniy places 
 in Chrift jefus," v. 6. ^^ faved by grace, through faith," not 
 unbelievers, v. 8. who are God's workoianiliip created in Chrift 
 to good works, v. 10. '^ who were in time paffed gentiles" (not 
 chriftians) and ^'^ at that tim.e were aliens, (Irangers to the co- 
 venants of promife, without God, Chrift, and hope," v. 11,12* 
 "^ but now in Chrift Jefus (being believing chriftians) arebro't 
 nigh, by the blood of Chrift," v. 13. '^ for he is our peace," 
 (meaning believing jews and gentiles) '^ to make in himfelf of 
 twain, one new m.an, fo making peace, that he might reconcile 
 both unto God in one body by the crofs," v. 14,15,16. and 
 ** have both accefs by one fpirit unto the Father," as his child-- 
 ren, v. 18. "now therefore" (their ftate being changed from 
 idolatrous Gentiles into believing Chriftians) "they are no more 
 ftrangers and foreigners, but fellow-citizens with the faints, and 
 of the houftiold of God," v. 1 9. " built upon the foundation of 
 the apoftles and prophets, Jefus Chrift the chief corner-ftone," 
 " an habitation of God through the Spirit," v. 20,22. which 
 furely cannot agree to the infidel world. Now, the apoftle is 
 purfuing the fame fub]e61:, in this third chapter, as, in the fore- 
 going ones, iliuftrating the miftery of the incorporation of be- 
 lieving jews and gentiles into one body in Chrift. And un- 
 doubtedly, it is thefe that are intended as " fellow-heirs and of 
 the fame body" in this difputed text. Faith and heirftiip to the 
 promifes, are connecEled together in the gofpel conftitution, and 
 every where in Paul's writings. Therefore to extend the great 
 
 promife 
 
C -^9 ). 
 promlfe of the gofpel to all the unbelieving, ungodly v/orldj is 
 moft rnanlfeftly to disjoin what God hath joined togedier, in a 
 matter of higheft importance'to the kingdom of God;, and to the 
 fouls of men. I might fubjoin to all this, the fuppofition of 
 fuch a promlfe of joint heirfhip and fellowlliip granted to all 
 faints in heaven and earth, and to all the reprobate ions of Vv^ick- 
 ednefs in earth and hell, is as irrational and mifchievous, as it is 
 unfcriptural , Promifes and rewards beilowed purfuant to them, 
 are wifely defigned to be the great fupports of governm.ent, to 
 inforce fubjedlion and obedience : but a promife of that com- 
 plexion coulddo no good, butispregnantwithinfinitemifchiefs. 
 To fet up tiie promife in oppofition to, and in fubverfion of the 
 threatnings and ftatutes of difherifon, to final enemies, is not to 
 fupport^ but to deflroy government. Such a promife, could be 
 no inflrument of wife, holy, righteous and good government^ 
 but deftruclion to it. Where is the inducement to faith, repen- 
 tance, to be good chriftians, dutiful to God and man ; it the 
 great prom.lfe of the gofpel makes ail the difobedient joint Iieirs 
 of eternal life, with the faints of God ? What is it but deftruc- 
 tion to the chara61:er of the infinitely perfed being, by exhibit- 
 ing him as having no regard to fin and holinefs, or to characters 
 formed by the one or the other ; nor to the honour of his adora- 
 ble majefly, authority, law, gofpel and government, in his grant 
 of a promifcuous promife of eternal life to all his rebellious fub- 
 ]v.d:s, as copartners with the obedient ? a tenet as oppofite to 
 tlie tenor of PauFs writings, and of all revelation, as any that 
 can be named. The tempter taught man to rebel againfb the 
 term of life, appointed to him of God, with this encouragement, 
 " for God doth know that ye fhall be as gods." But to carry 
 the do6trine farther, that all men univerfally, who rebel againfl 
 the gofpel terms of life and mercy in this ftate, " are fellow 
 heirs and copartners of eternal life, by the great prom.ife of the 
 gofpel," feems the fummit of infatuation. Another text is, 
 Paul's commifTion, " and to make all men fee, what is " the 
 fellov/fhip " of the miftery, which from the beginning of the 
 world, hath been hid in God, who created ail things by Jefus 
 Chriil,'' V. 9th. The reafons already given evince "the fellov/- 
 fhip of the miftery" in this text, means, " the joint heirfhip, 
 and feilowihip of believing jews and gentiles in the church of 
 
 E e God 
 
God and body of Chiift :" and this is further confirmed by the 
 text immediately following t ^' to the intent that ^'^now^' unto 
 principalities and powers in heavenly places^ might be known 
 *'by the church" the manifold wifdom of God/' The church 
 of thefe colletled believers mull be here intended, by which, 
 thefe principalities, &c. fnould now fee, the mianifold wifdom 
 of God, for he had fpoken of none other j and therefore 
 this is certainly the fellowfhip of the miilery in the foregoing 
 verfe. According to this author, *' Paul was tc make all men, 
 the whole world of men" to fee " their feilowfiiip," as fellow- 
 heirs, one miftical body, and partners in common of eternal life, 
 the great thing promifed, in the gofpel, p. 158,9. But Paul 
 could not in his ienfe, m.^.ke all men fee this mfiitery, by preach^ 
 m^ to the genti'es, in his day : he could not make all the mil- 
 lions who died before he was born, nor all the millions then 
 living, to v/hom he never preached, "to fee it." Why 
 doth he annex the pronoun "their" fellowfliip to this all men ? 
 it is not inferred in the text, nor within the meaning of the 
 apoftle. He certainly did not intend this miftery of iniquity : 
 for in his key text all things in heaven and earth, all in hell are 
 abfoluteiy excluded. Nor is there a word or a hint of their re- 
 itoration, in all his illuftrations of this miftery ; but they are 
 limited to believing jews and gentiles, as fellow-heirs in the 
 fame body of Chrifl, of the promifed falvation of the gofpel ; 
 as "faved by grace" and "faved" by faith "in ChriR:." "Nov/, 
 in the gofpel difpenfation, is made known to angels the mani- 
 fold wifdom of God by the church," but furely they cannot now 
 by the gofpel aixd church (the m.edium of their knowledge) fee 
 it, in the redoration of all final enemies (not in the gofpel way, 
 nor by gofpel means) but in future difpenfations of more effec- 
 tual means, of which they are ignorant, and nobody knows any 
 thing about. Paul was to teach the miftery he knew, and which 
 was now mianifefl to the faints, Col. i. 26. and to make others 
 "fee it," as he underftood it. But it is conceeded in their fa- 
 mous note, that Paul did not undcrfland this do61:rine of the 
 recovery of all final enemies ; and confequently he never meant 
 it here, or any where elfe. To impute a doctrine and conftruc- 
 tion to any writer as defigned by him, which we are apprifed, 
 was not his intention^ feems. unjuft : but to impute it to an in- 
 
 fpircd 
 
.( 211 ) 
 
 fpired teacher from God, is horrid, — Paul was to make all forts 
 and nations of men to fee, the joint partnerfhip of believers of 
 all nations, in the church and kingdom of God, and tlieir joint 
 heirfliip of eternal life, by gofpel promife '^ he that believeth 
 fhall be faved," to induce the unbelieving to become beiic%Trs, 
 that they might be happy copartners with them, and to fupport 
 and animate believers in their chriftiancourfe. This is the wife, 
 benevolent, pradtical inftrudlion defigned to be conveyed : 
 and it is believers only of all nations, that will fee &: find th^ir 
 joint fellowfnip herein : the unbelieving of all nations will fee 
 it only, as they will fee Abraham, Ifaac and Jacob and all the 
 prophets in the kingdom, of God, and they themfelves cafl: out. 
 He fays, this joint partnerfhip of ail m,en, is ilrongly fuggefted 
 in thofe words, *^ who created all things by TefusChriit," and 
 argues it p. 159,160. How doth this prove, Chrifl will fave all 
 the wicked, and not condemn them to everlafiingpunifhment, 
 as he hath affured us he will ? He argues '^ if God created all 
 men by Chrift, we may eafily collect how he comes to be their 
 common Father, Mai, 11, 10. and if tlieir Father, how they 
 are his children ; and if they are children, how fit and reafona- 
 bleitis that they fhould be fellow-heirs to, and joint partners 
 in, that happy ilate which he hath purpofed ihould take place, 
 when he has gathered all things into one. under the agency of 
 that fame Jefus Chrift, by whom he created them all. This ar- 
 gument concludes as ftrongly for die joint partnerfiiip of the 
 devil and his angels, as for mankind ; for they were all created 
 by -Chrift, ^^ and without him was not any thing made which is 
 made." To argue, from the foot of creation, to what is wife 
 and reafonable in the difpenfation and final retribution of ,aa 
 infinitely wife, righteous and good government ; and fo, foai 
 the relation of creatures as fuch, to creatures in rebellion, to in- 
 duce one and the fam.e conclufion, appears fo extreniely loofe 
 as to carry no conviction in it. If the ratio of heirfhip, and oi 
 joint partnerfhip in eternal life, in fa6l, be grounded on the con- 
 ftituted relation of creatureS;, in creation j then wife, rational, 
 good moral government, a ftate of probation, and charaders 
 formed in it for retribution, and all regard to them, are abfo- . 
 lutely excluded ; and no rebellion can poflibly defeat the i'nde- 
 feafible inheritance, on this s^round, . for the natiual rclatioi; 
 
 of 
 
( 212 ) 
 
 of creatures to their Creator, muft eternally remain the fame ; be 
 their characters as they may, they are creatures ftill. But thcij^ 
 great excluded do6lrineSj are fo interwoven throughout revela- 
 tion, that we may as well give up the whole, as exclude them, 
 — Again, this fuppofed reafonablenefs of joint partnerlhlp, on 
 the ground of creation, excludes the gofpel conftitution out of 
 view. All regard to the terms of life and death in it, are plainly 
 excluded in fuch a pint partnerfnip. Did Paul, that affedlio- 
 nate lover> preacher and defender of the gofpel conftitution, in- 
 tend in this pafTage, fo to exclude, it out of view, and out of the 
 world ? Befides, this grounded heirlhip, fuppofes mankind a 
 race of unoffending creatures ; whereas, the truth of fad is, the 
 gofpel is a difpenfation of fovereign grace and mercy to finful 
 inan, ^^ to finners, ungodly, and enemies ; which cuts of all 
 hope '^ of heirlhip'* on the ground of creation : it opens the way 
 of a mxoft happy change from enemies, to become the reconciled 
 friends, adopted children and heirs of God, The terms of heir- 
 iliip, life and death are fixed in it, and a compliance with theni;, 
 inforced by the moft exceeding great and precious promifes, 
 and terrible threatnings, conceivable by us : and with this view, 
 the promifes are all made, not to men as men, but to thofe of a 
 diftinguifl-iing charader, formed in this ftate, Now^if heirfhip 
 be grounded on the natural relation of creatures, this whole 
 fcheme of adoption is fet afide j and the grand intention of the 
 promifes, to inforce the requifitions of gofpel duty, and that the 
 heirs be partakers of a divine nature, is fuperfeded and dellroy- 
 ed. In fine, Paul is very exprefs, in pointing out the gofpel 
 method of adoption, of heirfliip and joint fellow (hip, in eternal 
 life. ''For ye are ail" (v/hether iews or gentiles) '^the children 
 of God, by faith in Chrift Jefus," Gal, 3, 16. Our Lord gave 
 the charter of ir, Joh. i. 12. *' But to as many as received 
 him, to them gave he power to become the fons of God, even 
 to them thar believe on his name." And ''the many that will 
 be brought to glory" are ail *< the fons of God" in this world, 
 by regeneration, faith, adoption and divine invitation, as is 
 evident fi-om thefe texts com.pared : John 3.5. Heb. 2. 10. 
 E.om. 8.17. and Mat. 5. 45 & 48. their miftery is plainly an 
 antifcriptural, deluding fancy. 
 
 The next produced text is, i Tim, 2. 4. *^ Who will have 
 
 all 
 
( 2^3 ) 
 
 all men to be favedj and to come unto the knowledge of the 
 truth." Upon which he argues, " if God is fincerely willing 
 and defirous that all men fhould be fiived, they certainly fhall 
 be faved.'* He might as well argue, that all men do and Ihall 
 come to the knowledge of the truth, and be fandified by it ; 
 which is equally the objed of the divine will in the text, and 
 Mr. White allows to be necelTary to their falvation : but it is a 
 certain fad, all men do not come to a fandlifying knowledge of 
 the truth in this flate ; and as certain from the words of Chrifl, 
 that the wicked will be excluded his kingdom and the means 
 of it in the future world ; and therefore, their falvation cannot 
 be argued from, but is rather difproved, by the declaration in 
 this text. The plain meaning appears to be this, viz. *' It ia 
 the will and good pleafure of God, that all men without dift- 
 indion be faved, who comply v/ith the terms of the gofpel pro- 
 clamation and conftitution -, and to this end he wills all forts 
 and nations of men to come to the knowledge of the truth, that 
 they may believe, repent and be faved. This conftrudion 
 f-ems mod obvious, and is bed fitted for the good of men in a 
 frate of probation, and to anfwer all the wife, great and good 
 intentions of the divine government defigned in it. This is a 
 dodrine written as in capitals in the face of the gofpel procla- 
 mation & conftitution : that was the burthen of Paul's preach- 
 ing ; that runs through all his epiftles, and he gives it to us 
 more full and'exprefs in a parallel pafTage^Rom. lo. 1 1,12,13, 
 14, 15, 17, '^ For the fcripture faith, whofoever believeth on 
 him fliall not be aihamed. For there is no difference between 
 the jew and the greek : for the fame Lord over all, is rich unto 
 all that call upon him. For whofoever ihall call on the name 
 of the Lord, fhall be faved. How then fhall they call on him ^ 
 in whom they have not believed ? and how fhall they believe 
 in him of whom they have not heard ? and how fhall they hear 
 without a preacher ? and hov/ fhall they preach except they be 
 fent,"-— «^ So then, faith cometh by hearing, and hearing by 
 the v/ojrdof God {' and falvation by faith. ThatPaul intends, 
 it is the will of God that all forts of men without diftindion be 
 faved, in the way of the gofpel conftitution, feems evident by 
 his adding, ** and cometo the knowledge of the truth" (i.e.) 
 that they might be fanftiiicd by faith m Chrift, and faved in 
 
 the 
 
the way of this divine conftitution. This claufc has no force, 
 as applied to the i3jppofed faivation of the wicked, in the future 
 world : for if they are to be faved in future difpenfations, and 
 by nnearis more elFevfluai than the gofpel, (heaven forgive the 
 blafphemy) their coming to the knowledge of the truth under 
 this difpenfation, hath no fort of connexion, with that extra mode 
 of faivation. Paul could not intend it. In a word, the whole 
 context is taken up with chriftian duty in the prefent flate, with- 
 out the mofl diftant hint of future means, difpenfations, or a 
 poiTibiiity of faivation to any that perifh. And therefore there 
 is not a fhadow of evidence of their dodrine in the text and con- 
 text. To return to this author : he fays, p. iS^- '* It is ob- 
 je6t:ed,the apoftle is here fpeaking of all ranks and fortsof men, 
 and not of ail individuals." To remove which he introduces 
 the whole paragraph. ^' I exhort therefore, that firft of all, fup- 
 plications, prayers, intcrcefTions, and giving of thanks be made 
 for all m.en ; for kings, and for all in authority : that we may 
 lead a quiet and peaceable life in all godhnefs and honefly ; 
 for this is good and acceptable in the fight of God our Saviour: 
 who will have all men to be faved, and to come to the know- 
 ledge of the truth. For there is one God, and one Mediator 
 between God and men, the man Chrift Jefus -, who gave him.- 
 felf a ranfom for ail, to be tefhified in due time./' He fays, it 
 ii) pafc difpute all men individually are here defigned, for two 
 reafons : i. '' God's willincrnefs that all men fliould be faved, 
 is brought in as an argument to enforce the duty of prayuig for 
 all men:" '^confequently,we muft underiland,by all men, the 
 lame perfons in the motive, that are intended in the duty." 
 And than aiTumes, " Now, all men univerfally arc the objed: 
 of the duty here enjoined. It is for all men without exception 
 we are exhorted to pray : and therefore thefe all men, he wills. 
 to be faved." We deny his alTumption and confequence both, 
 we are not to pray for all men without exception, in his fenfe j 
 nor doth the apoftle mean this 3 but we are limited to men,who 
 are fubjedls of mercy, and under a difpenfation of mercy. St. 
 John gives us one exception, exprefsly, '^thofe that fin, the fin 
 unto death, 1 J oh. 5. 16. The proteftant v/orld give us ano- 
 ther, very juil and great exception, not to pray for the dead. 
 This exception, includes many millions of mankind j who have 
 
 died 
 
. ( -'5 ) 
 
 died from the beginning of the world, to this day. We have 
 no duty to this numerous all men, that have been before us, of 
 prayer or any thing elfe. Thofe that have died in their fins, 
 cannot be faved in the day of the Lord -, for "their refurreclion 
 will be to damnation/' Which fnuts the door of prayer and 
 hope. Nor do our opponents pray for the "all men" that pe- 
 riflied in the flood---in Sodom and Ghomorrha— the Ifraelites 
 that perifhed in the wildernefs- —the old Babylonians and others 
 v;ho perifhed in- wrath. Should they pubiickly pray for thefe 
 *^all men^,'* it is prefumed^, no congregation of judicious chrifV- 
 ians would hear them, a fecond time. Theirown conducl then 
 condemns their conflru6lion, and confutes their conclufion. 
 Take the illuftrating inftance given us in this paragraph ; we 
 are certainly to pray for our prefent, living rulers, only. We 
 are not to pray for all the wicked kings, governors and rulers 
 which have been before us, for cruel Pharoahs, blood-thirfty 
 Herods,Neroes>&c. *' that we might live peaceable and godly 
 lives under them \' nor are "we to give thanks" for thefe "all 
 men :" no, they were curfes to the world, while they lived- ~ 
 it was a mercy to mankind when they were taken away ; and 
 we have nothing to do with them. So that his aflumption and 
 eonclufion both fail him, in his way of arguing. To fettle the 
 term "all men" yet more clearly, it may not be improper to 
 note, we have many other duties to "all men" befides praying 
 tor them 3 but in no inftance is it to be taken in the univcrfal 
 fenfe, they would fix upon it. Thus, we are required, " to pro- 
 vide things honefl in the fight of "all men," and "to live peace- 
 ably with "all men," § " to do good to all men, cfpecially to 
 the houihold of faith ;" J " to let our moderation be known to 
 all men ;" || "to be patient to all men, and follow that which 
 is good to all men ;" * " to be gentle to all men ;" f " to fhew 
 meeknefs to all men ;"i||| " to follow peace with all men ;"ft 
 and " to honour all men."^ "All men" in thefe t^xts, can't 
 polTibly mean all- mankind, from the beginning to the end of 
 the world; Such a conftru6lion would be the grolleft abfurdity, 
 becaufe the whole fcheme of chriftian duties to all men, in that 
 way, would be naturally impoffible to be performed. The pre- 
 
 cife 
 S Rom. 12. 17,1s. X Gal. 6. 10. |1 Phil. 4. 5. * i Thef. 5. M>I5« 
 t2Tim.2,24. llllTit.3.2. ttHeb.12.T4, 1J I Pet. 2. 17. 
 
( "'6 ) . . . 
 
 cife meaning iS;, " all men " without diftindlon or exception, 
 with whom we are converfant. This mull be our chriftian de- 
 portment towards them, whether they be good or evil, whether 
 lew or greek, chriftian or infidel. Now, in a fimilar limited 
 fenfe, is this duty of prayer ; it is fonall men living under the 
 prelent difpenfation of mercy ; and for poflerity. Nor, v/ill it 
 follow from our duty to pray for all men, that all Hiall be faved. 
 The pfalmift prayed for his enemies ; it availed not for them, 
 but returned into his own bofom. But a deciiive argument a- 
 gainft the falvation of ail m.en may be formed on this ground. 
 Thus, our Saviour never prayed for thofe v/ho die in their fins, 
 nor for final unbelievers ; nor hath taught us to pray for them : 
 therefore they are not the fubjeds of mercy, nor objedls of 
 prayer and hope 5 if they wei-e, they would be prayed for ; and 
 confequently, they will never be faved. A 2d reafon given, 
 why God denres the falvation of all men is, becaufe " there is 
 one God, and one Mediator between God and men, the man 
 Chrift Jefus." Now, it is faid, this is a reafon that extends to all 
 men equally, and without exception." Can this be the reafon 
 w4iy God wills the falvation of men, when his v/ill and purpofe 
 to fave men, in nature, preceeds the providing a Mediator ? 
 Can the effect be before the caufe, and the ground and reafon 
 of it ? God has opened a way of falvation for all forts and na- 
 tions of m.en, upon the fame terms. All who comply v/ith them, 
 without diftindtion, fhall be faved. He wills that all forts r»nd 
 nations of men be taught and prayed for, that they m.ay come 
 to the knowledge and obedience of the trutli, that they may t-e 
 laved. The meaning is exceedingly obvious : he fays, thejuft 
 and full fenfe, maybe colie6ted from Rom. 3. 29,30. *' Is he 
 a God of the jews, only ? Is he not of the gentiles alfo ? yes, ot' 
 the gentiles alio ; fince it is one God that juftifteth the circum- 
 cifion by faith, and the uncircumcifion through faith." He 
 lays, ^' in like manner we may argue here. Is he the God of a 
 fmall portion of mankind only ? is he not the God and Father 
 of all men ? furely he is ; and equally willing to juftify them all 
 through ** the faith of the gofpel." What then ? the apoftie's 
 ftating, and his own arguing, leaves all final unbelievers to pe- 
 rifli, notwithftanding God's willingnefs to fave all behevers 
 ot every nation^ without dillindlion or exception. It is diredly 
 
 ed 
 
( 217 ) , 
 
 iagainfthis defigned conclufion that unbelievers fliould be fav- 
 ed alfoi His own arguing limits it to " faith in the gofpel." 
 How doth this prove they can ^e faved without faith, and with- 
 out the gofpelj in future difpenfations of more efFe6luai means ? 
 he can't find a lingle text of the apofties, but will leave their 
 whole fcheme of future falvation, abfolutely excluded, juft as 
 it dqthherCi The other branch of the reafon is, there is one 
 Mediator between God and men, the man Chrift Jefus, " equally 
 extends to all m.en." That is, he equally mediates for jew and 
 gentile, all forts of micn, that whofoever believes in him fhall 
 be faved. But this notwithftanding, '' whofoeyer believeth not 
 ihall be damned/* He fays thofe words, " who gave himfeif a 
 ranfom for all, to be teftified in due time/' exceedingly favours 
 his interpretation of v. 4th ^ So far from it, that it abfolutely 
 confutes it, if we m.ake the defign for which it was provided 
 and giveh> and the gofpel conflitution founded on it, the kqy 
 of conftrudlion to afcertain the meaning of it; For it was pro- 
 vided and given of the Father, " that whofoever believeth on 
 him fhould not perifh> but have everlafting life," Johi 3. 16, 
 andGhrift himfeif gave the ranfom for alljto fanftify and purify 
 to himfeif^ a peculiar people out of all the nations of the earth,'* 
 as Titi 2» 14. and Rev^y. 9,1b. and by the gofpel conftitution 
 founded on it. "Faith in Chrift always was, now is, and always 
 will be the only way of life3 fof finful man," Now, by this 
 key of conftruclion, it is evident^ " God wills the falvation of 
 all men " in the way of this divine conftitution, onlyj— and 
 *' Chrift gave the ranfom for all," to purchafe and fecure final 
 falvation to all the believing and fan6lified of all nations with- 
 out diftin61:ion or exception ^ But unbelievers will be excluded 
 the final reft of the people of God— the death of Chrift v/ill 
 profit them nothing, who m.ake it vain—- -and to thofe who re- 
 je6t this ranfom *^ there remains no morefacrifice for fin." Nor 
 can the defire and will of God, and the defign of Chrift be frus- 
 trated, as is ftrangely imagined : for^ as it is taught in the above 
 texts, and throughout revelation, it will be accompliihed in the 
 falvation of all believers throughout all nations and generations. 
 And the defign, great glory and efficacy of this ranfom., will be 
 illuftrioufiy attefted to all forts of men, of all nations, in the in- 
 gathering of the fullnds of the jews &: gentiles^ to be ingrafFed 
 
 F f *' by 
 
( ^^t8 ) 
 ^' by faith in him," as taught by Paul, Rom. 1 1 . This author^ 
 argues ftrenuoufly, from God's willing and defiringthefalvation 
 of ail m.cn, to the certainty of it^ p. 166,7. '^ Infinite wifdom, 
 excited by infinite benevolence, and accompanied with infinite 
 power, is able to devife and execute a fcheme of falvation for 
 all men, confiftent with their liberty, as moral agents.'' (But 
 is it poffible for God to lie ? to receive thofe into his reft,whom 
 he hath excluded by his oath ? to admit thofe to life, and to in- 
 herit his kingdom, whom he hath exprefsly declared "fhall not 
 fee life," nnd again and again, ^' that they fhall not inherit his 
 kingdom,") He goes on, if he defires they ihould be faved, it 
 is conftructively the fame thing " as if it had been faid, he 
 would fave them, in event and fadl :" for if he is able and defi- 
 rous of it, he v/ill ufe the means, that fhall be effeftual to it. 
 This is the fubflance of the argument. To which, I reply. — 
 God hath revealed his wiilingnefs to fave all men, and hath ex- 
 prefsly revealed the conftitution and terms, by which, and by 
 which only, he will fave all men that are faved.- The argu- 
 ment then amounts to this : if he wills to fave men by the gof- 
 pel conftitution, he wills likev/ife to fave them without, and 
 againft it. That is, he wills to honour it, and to fupport his 
 authority and government, and illuftrate his moral perfedlions 
 in higheft glory, in exalting believers to everlafting happinefs, 
 by it : and yet he wills to difhonour it, to fet it afide, and fa- 
 crifice the infinitely important intentions to be anfwered by it ; 
 by faving all final unbelievers in fome other way, which necef- 
 farily fubverts it. The abfurdity of which is obvious, at firft 
 fight. Is there any force in arguing, becaufe he will fave men 
 in his appointed way, therefore he wall fave them out of it ? 
 the fuppofition is great prefumption, and reflects great difhonor 
 upon the wifdom, government, truth and immutability of God. 
 To this prefumption, the devil by an abufe of fcripture tempted 
 our Saviour to caft himfelf down from the pinnacle of the tem- 
 ple, if he was the Son of God : " for it is written, he fhall give 
 his angels charge concerning thee, and in their hands they lliall 
 bear thee up, leaft at any time thou dafh thy foot againft a ftone," 
 Mat. 4. 6. The fnare lay in this, he left out '^ in all thy ways," 
 which is exprefsly inferted in the text quoted, Pfal. 91. 11. 
 Which was defigned to guard againft all prefumption of fecu- 
 
 rity 
 
( 219 ) 
 
 rity and falvation, out of God's way. Had he inforced the; 
 temptation with " infinite wifdona excited by infinite benevo- 
 lence, and accompanied with infinite power, is able to contrive 
 and execute a fcheme to fave him, as well out, as in the ap- 
 pointed way ; it would have availed nothing : he knew it hor- 
 rid prefumpticn j and repels it with, " it is written, thou flialt 
 not tempt the Lord thy God," v. 7. A clear inflru6lion, that 
 fecurity and falvation may not be expeded out of God's ap- 
 pointed way y whatever may be urged, from the perfedions, or 
 word of God, to infer it. And the ufe ofgofpel appointed 
 means, in order to obtain falvation, is fo necefifary, that the 
 Dr. is full and exprefs, " nor is there ground of hope, in the 
 revelations of God to be faved, any other way," Scaf. Thoughts; 
 p. 265. Can there be a more prepoflerous way of reafoning, 
 than from the perfections of God, againft his mind decifively 
 revealed upon the fame matter, in a written conflitution; fhew- 
 ing, the only way of life for fmful man ; and by many mofl plain 
 declarations of his word, defcriminating and pointing out the 
 perfons who Ihall, and who fhall not be faved and inherit the 
 kingdom of God ? and what more prefumptuous, than to ad- 
 here to the conclufion, drawn from fuch abfurd, falfe reafon- 
 ings, againft the whole tenor of revelation ? 
 
 Proposition V. " As a mean in order to men's being 
 made meet for falvation, God, by Jefus Chrift, v/ill fooner or 
 later, in this ftate or another, reduce them all under a willino- 
 and obedient fubjeftion to his moral government." 
 
 Thus much, he thinks, the obvious import of thofe texts, 
 which fpeak of*' the deftrudlion of fm," " taking way the fins 
 of men," " and faving them from their fins, as the great deiign 
 of the mediatorial million of Chrift in the world," p. 1 7 1 . It 
 is true thefe texts teach us, how Chrift will execute his work of 
 faving men, even all men in this world, that will be finally fav- 
 ed, viz. by " faving them from their fins," But in his fecond 
 coming, he will come to deftroy fin and the workers of iniquity 
 another way, which will not infer their falvation, but deftru6tion. 
 He cites i Joh. 3,8. "For this purpofe, was the Son of God 
 manifefted, that he might deftroy the works of the devil," "that 
 is, vice and wickednefs." As Chrift was manifeft to fave men 
 in this way, fo it is certain he will in fad, deftroy the power of 
 
 fin 
 
( 220 ) 
 
 fm and wickednefs in all whom he favcs -, confequently all who 
 go on impenitently in the fervice of fin and fatan, cannot be fa- 
 ved. And v. 4. '^ who was manifefted to take away our fins j 
 the fins of all who believe in him ; and he certainly will do it/* 
 Joh. I. 29. ''Behold the Lamb of God ^ who taketh away the 
 fins of the world,"' He fb takes away the fin of the world, that 
 all men without diftindlion or exception, who believe in him^ 
 fhall have the power and guilt of their fins taken away. The 
 name Jefas is given to him, ?vlat. i . 2 1 . ^'' becaufe he Ihall fave 
 his pepple from their fins." Confequently, his enemies who will 
 not have him to rule over them, are not his people, and will not 
 be fayed by him : for all his willing people who^xi he faves with 
 eternal falvatioiij he faves from their fins in this world, anfwer- 
 able to the grand intention of his oHice as a Saviour, and of his 
 mifuon into the world. Thefe texts, taken in their true fenfe 
 and connexion, in the gofpel conilitution, are fo f^r from teach- 
 ing the falvation of all men, that they flrongly infer the con- 
 trary. Neither is there a fliadow of evidence .in them, that it 
 was thedefign of Chrift's manifeftation, to deftroy fin univer- 
 fally in all men ; but only, in them v/ho become his willing 
 people^, and are faved in thisinftituted way : as is riluilratsd in 
 truth and faft, throughout his difpenfation. 
 
 His firft main proof of his propofition is, Pfal. S. ^^6. as 
 explained and argued from Heb. 1 1 , 6.--^, "^^ Thou madeft him 
 a little lower than the angels ; thou crownedil him with glory 
 and honour, and didfl: fet him over the work of thy hands 3 
 thou haft put all things in fubjedioii under his. feet," Thefe 
 words he fays are applied, ^^ tending to prove the fuperiority 
 of Chrift over the angeb."" (But this is a wrong key to confcru6t 
 the paiTage by,fo as to comport Vv^ith the principal defign of it.) 
 For having faid, v. 5th, '"' unto the angels hath he not put in 
 fubjedtion the world to come :" he then introduces, this palfage, 
 and having mentioned thofe words '^ thou haft put all things in 
 fubjedion under his feet," he goes on and argues as 8th and 
 9th verfes, " for in that he put all in fubjeclion under him, he 
 left nothing that is not put under him. But now we fee not 
 yet all things put under him : but v/e fee Jefus, who was 
 made a little lower than the angels, for the fuffe'ring of death, 
 crowned with glory and " honour, that he by the grace of 
 
 God 
 
( ^^1 ) 
 
 God fliould tafle death for every man." He fays, the word 
 ^' all things" muft be taken in the greateft latitude, (God 
 only excepted) and argvies, '^ if nothing be left unfubjefted 
 by him, then the time muft come when fin will be fubjec- 
 ted to him. Now fin can be fubjefted in no way, he tells 
 lis, but by efFefling fuch 2, change in finners as to make 
 them Chrift's willing and obedient people," p. 179. But this 
 is faid without proof, that it may not be fubjecled another way, 
 in the fenfe of this text, He further argues, ^' if ail things with- 
 out exception fhail be fubje6ted to Chrift 3 then the time miuft 
 come, when there fhall be no rebels among the fons of Adam, 
 no enemies againft the moral government of God." And he 
 might as well have applied it to the deyil and his angels, for 
 they are all fubje61:ed to Chrift, as well as final enemies of man- 
 kind, and in the fame fenfe, ^^For, he fays, there is no way of 
 reducing rebels, fo as to deftroy their chara6ler as fuch, but by 
 making them willing fubjeds," p. 183, But where doth he 
 find that the charader of final enemies will ever be defiroyed ? 
 the text fays nothing of it, nor is there a hint of it, in all reve- 
 lation. Why may not rebels againft God be reduced, in the 
 v/ay of governmental judicial fubje6lion, without their charac- 
 ters being deftroyed ? It is a known fad all over the world, 
 that rebels and enemies are reduced and ilibjeded to the con- 
 troul and honour of authority, law and government, among 
 men, when cut off by the hand of public juftice. And in many 
 retributive providences, God hath thus reduced and fjbjedled 
 them, by his more immediate hand. He concludes, if any 
 fufped he lays too great ftrefs upon the word " all things," he 
 trufts they will acquit him and lay the blame upon the apoftle, 
 ^^ for he is fure, the argument concludes thvis much, if it con- 
 cludes any thing at all." I moft heartily acquit the apoftle, for 
 I cannot perceive he has given any occafion or countenance to 
 fuch extravagant reafoning. And if v/e can re6tify his miftaken 
 key, and wrong fenfe of the Vv'ord ^'fubjedion" perhaps every 
 one will fee where the blame ought to lay, The true key is 
 found in the foregoing verfes of the context : '^ Therefore v/e 
 ought to give the more earneft heed to the things which we have- 
 heard, left at any time we fhould let them (lip. For if the word 
 fpoke^ by angels was ftedfaft^ aad cy^ry tranfgrelTion and dif- 
 
 pbedience 
 
( 2^2 ) 
 obedience received a juft recompence of rev/ard ; how Ihall we 
 efcape if we negled fo great falvation, which at the firft began 
 to be fpoken by the Lord, and was confirmed unto us by tliem 
 that heard him j God alfo bearing themwitnefs, both with figns 
 and wonders, and with diverfe miracles, and gifts of the Holy 
 Ghoft, according to his own will," v. 1,2,3,4. then he intro- 
 duces the paragraph in difpute, in an argumentative way and 
 connexion, to inforce the foregoing admonition and warnino- 
 "of the impoffibility of an efcape, to the negkaors of this grea't 
 falvation." ^^For unto the angels he hath not put in fubjedion 
 the world to come, whereof we fpeak ;" v. 5. for if it was fo, 
 men might imagine an efcape poffible j but all poffibiiity of it 
 is exckided-— for the world to come, as well as this world and 
 all things in them, are put in fubjedion, into the abfolute dif- 
 pofal of the adorable Jefus, in the throne of God ; to this very 
 end, that all things fhould now be regulated and governed by 
 him, and all moral created beings in both worlds fnould be fub- 
 jefted by his righteous fentence in a Hate of final retribution, 
 for eternity : and the fentence to the righteous and wicked of 
 mankind will be according'to the conftitution of this gofpel, fo 
 gloriouay introduced, and attetled by God. How then can 
 final negle61:ors of this falvation efcape ? this univerfal fubjec- 
 tion, we are taught by prophetic infpiration in the text cited. 
 Neither is it any objedion, or encouragement to the dilbbedi-^ 
 ent, that we do not nov/ fee all things fo fubjeded to him and 
 by him ; fince we fee that which is a certain proof of it. For we 
 fee Jefus, who was made a little lower than the angels, for the 
 fufFering of death, now in his frate of exaltation "crowned with 
 glory and honour" inveiled v/ith the unlimited power of domi-. 
 nion and judgment over both worlds ; to fave his people, fub- 
 due his enemies, and regulate and rip^n all things for the final 
 fettlement of the kingdom of God and allots concerns according 
 to this gofpel. And he is now executing the ofiice of a Saviour, 
 fan6l:ifying and faving his people fronn their fins, bringing many 
 even all that are the fons of God in this world, to glory, as v. 
 loth. And when he hath compleated this glorious work, he 
 will^execute the ofHce of judge, and put down all enemies under 
 his feet by fentence and execution : whence it will be impofFi-. 
 ble, the negledors of fo great falvation can efcape. This I 
 
 conceive 
 
.( 223 ) 
 
 conceive to be the thing intended, by the apoftle. The word 
 here iifed to "fubjeft/' is the fame the apoflle ufes, Rom. 8.20. 
 where this ^author fays, afubjedion, by judicial fentence, is in- 
 tended. Here, in this paflage, as it refers to final enemies, it 
 miift undoubtedly intend a governmental, judicial fubjedtion 
 by fentence and execution. For as the connexion fhews us, it 
 is defigned, to inforce the warning that impenitent negledlors 
 cannot efcape, it cannot have any force to his purpofe, in any 
 other fenfe : and it mufl certainly be taken in that fenfe, which 
 will comport with his defign, and not in that which will not. 
 His argumentation is clear and ftrong, in our conftru61:ion. If 
 the word, of the conftitution introduced by angels was fo fled- 
 faft, that the difobedient could not efcape— furely, the finally 
 difobedient to the gofpel conftitution cannot efcape- -inafmuch 
 as it was fo much more glorioufiy introduced by the Lord him- 
 felf, and fo extraordinarily attefted by God : and efpecially, 
 fince the fam.e Lord who introduced it, and whofe honour is in- 
 finitely concerned in the fupport of it, is now crowned with 
 glory and honour, with unlimited power of dominion and judg- 
 ment, for this grand purpofe of fubje6ling the whole moral 
 creation in a righteous ftate of final retribution, for eternity, in 
 the world to come : and he will certainly adjudge the righte- 
 ous to everlafting life, and the wicked to everlafting puniili- 
 ment, according to the word and conftitution of this gofpel. 
 No arrangement of argument can conclude and confirm the 
 impofTibility of their efcape, with ftronger force ; and no argu- 
 ment more alarming, to inforce the admonition and warning. 
 Let us now fee the force of this other conftru6tion. To the a- 
 larming queftion, how ftiall we efcape, if we negle6t fo great 
 falvation ? The anfwer it feems, is very eafy— the tim.e mufl 
 come, when fin will be fubjedled, when the fecond death fhall 
 be deftroyed, and when their chara6ters as rebels ftiall be de- 
 llroyed, by their becoming a willing and obedient people, and 
 then they fhall all univerfally efcape. And the argument of the 
 apoftle proves all this, if it proves any thing at all. This con- 
 ftruftion, is a dired fubverfion of the apoftle's defign : it ab- 
 folutely deftroys his argument, as addreffed to inforce the fore- 
 going admonition and warning, which it renders illufive and 
 vain : and it renders the argumentation, in its connexion with 
 
- ( ^^-4 ) 
 
 the foregoing verfes, palpably abfiird, by fuch a total dellruc- 
 tion of the intention, for which it is introduced. The chief 
 thing in fiipport of it is this, he fays, " in truth this is the only 
 fubje^lion, it can reafonably befuppofed he fhould be advanced 
 to regal dignity and power, at God's right hand in heaven^ that 
 he might accomplifh* Sinful men were abfolutely before in 
 fubjedion to the kingdom of God's power^ as being unable to 
 make the lead refifiance to any of its difplays, however fatal 
 they might be in their tendency. There was no need therefore 
 of Chriil's exaltation in order to force fmful men to fuch a fub- 
 je^lion as this," p. 181,2. In reply j I would fay, the truth is, 
 that God's m.oral kingdom and government of the moral worlds 
 is very different from that of power, exercifed over the material 
 and unintelligent part of the creation. This moral kingdom 
 is adminiHred by way of wife, righteous conftitution,kws and 
 inftitutions, and followed with final retribution^ The obcdi^ 
 ence of the fubjedls of it, is inforced by fuitable rewards^and 
 punifnments : and thefe to be rendered to all according to cha- 
 racter and deferts, in the appointed time of the fettlement of 
 this kingdom, for eternity* Now, the adminiilration of this 
 kingdom, of all the concerns, and over all the fubjeds of it, in 
 this world and world to comiC, is put into the hands of Chrifl i 
 all things in this kingdom are put in fubjedlion under his feetj 
 by an authoritative appointment ; to regulate^ govern and- fi- 
 nally fettle it, and the fbates of all its fubjeds according to cha- 
 rader and defert ; when fm and fmners will be dcfervediy pun^ 
 ilhed ; obedience and the obedient will be rewarded according 
 to promife ; all the friends of God will be exalted to everlailing 
 honour and happinefs > but all his enemies will be put down,, 
 "fubie6ted," in eternal difgrace and mifery : then will all things 
 in truth and fa6l, in this governmental, retributive manner, be 
 put in fubjeftion to him, in the genuine fenfe intended, in this 
 difputed pafTage. And how fhall Chrift execute this infinitely 
 important truft, in fuch an arrangement and regulation of all 
 things, in his prefent adminiilration, and in the final fettlem.ent 
 of this kingdom, as to illuftrate all the excellencies,^ and anfwer 
 all the intentions of an infinitely perfe6t government ; but in a 
 Itate of exaltation at the right hand of God, invefled with un^ 
 limited power of dominion and judgment ? The fmipk fiating 
 
 of 
 
of the genuine fcripture dodrine in the outlines of it, is fufHci- 
 ent to clear the fiibjedl of the obje6tion, and fuch kind of ecn- 
 barraffing reafonings. His next text is Phil. 2.9,10,11th 
 verfes, '' Wherefore, God alfo liath highly exalted him, and 
 given hinn a name which is above every name : that at the 
 name of Jefus every knee fhduld bow, of tilings in heaven, and 
 things in earth, and things -under the earth ; and that every 
 tongue Ihould confefs that Jefus Chrifb is Lord, to the glory 
 of God the Father." He aro;ues here as from, the foreo-oinp: 
 text, for a pious fubjedtion, bowing and coBf^fTion, in ail. Pie 
 fays, that this exaltation is, the reward of Chrifl's humiliation 
 and death— and it is to univerfal dominion. Granted. And 
 ^' it is that he might reduce all things univerfally under fab- 
 jedion, to the moral kingdom of God, which is now under his 
 admlniftration/' ,This he judges the text teacheth. We can- 
 j^hf^ admit it in his fenfe, but as we have before explained it, 
 aTid.,pbviated his conftrudlion, that little needs to be here added. 
 The truth is, he is exalted to fupreme, unlimited dominion, to 
 govern all things in infinite wifdom, goodnefs and reditude^ 
 during the probation of his moral fubjeds ; to reduce to him- 
 felf and fave a willing people, in completion of the defig;n of 
 his death ; to controul the deiigns of all his enemies ; to fub- 
 ferve the all-important defigns of an infinitely perfeft govern- 
 ment ; and finally to fettle it in governmental order, in highed 
 perfection and glory, in a ftate of final retribution to all his 
 fubjedts, according to their chara6lers formed in this (lace of 
 trial : then all the pious will bow the knee, in pious, thankful 
 acknowledgements ; and then all his enemies will be conflrain-- 
 ed to bow to his authority, and by the force of an irrefiftible 
 convi6lion to confefs it is rightful, and his fentenceis righteous, 
 to the honour of Chrill the Judge ; and to the glory of the Fa- 
 ther that appointed him. This conftruclion only naturally 
 andforcibly introduces, the pra6lical inllrudlion and admiOni- 
 tion which immediately follows — ''Wherefore v/ork out your 
 own falvation with fear and trembling," v. 1 2th. He objedls, 
 " there is no moral worth in fuch a forced fubjedion," p. 1 90. 
 The apoftle fays nothing of it, in that view. It will illuftrate 
 the glory of the divine m.orai charaderiand government, and be 
 an everlafting fupport of the divine authority ; to the glory of 
 . G g ' Chrift 
 
( *^g ) 
 
 Chrlft and the Father : the end is anfv/ered. He argues, *' fo 
 far as Chrift is now in the execution of this power, it is the 
 truth of fact, he is endeavouring to reduce mankind under o- 
 bcdiencc, as faithful fubjeds in the kingdom of God." This 
 is a partial ftating of the fact. It is true, he is executing a 
 glorious work of faving mercy to finful nien in this world : 
 m the completion of which an innumerable multitude out of all 
 nations will be faved from the iervitude of fin and fatan, be 
 made his willing people, and will be eternally happy in and with 
 thel^ord. But this is not his whole work and deiign : he is 
 now, in this world executing a work of vengeance upon his 
 irreconcilable enemies : as is exemplified in the unparallel'd 
 deilruction executed upon the inhdel ^ews : andalfo in his pour- 
 ing out the viols of his wrath upon his wicked enemies in the 
 feveral ages of the world, as fet forth in the revelations of St, 
 John. In both ways, he is now illuftrating the wifdom, power, 
 mercy and righteoufnefs of the divine government, which will 
 be perfectly difplayed in the great day of retribution. But 
 his chief argument is this, that this forced fub^e 61: ign and con- 
 fcfnon is not to be compared with that of the pious : and that 
 this reward beilov/ed upon Chriil will be great or fmall accor- 
 ding to the fenfe in which we underfland this fubmiffion. If 
 the whole race be reduced in a future ftate, more glory will re- 
 dound to Chrift and to the Father, and more good to m^en; and 
 therefore his, is the moft rational and glorious fcheme. This is 
 the purport of his reafoning upon this text and elfewhere. To 
 which I would reply : It is certain ** tho' Ifrael be not gathered, 
 Chrift will be glorious in the eyes of the Lord," and in the eyes 
 of angels, and will be eternally admired in all that believe. — 
 The fcripture no where repreients, the whole race of men as to 
 be recovered and given to Chriil as his reward ', but the con- 
 trary is held forth in many texts. '' He gave his life a ranfom 
 for many," '' and he fhall juilify many," — " bring many fons 
 of God to glory." 'Tis not the whole world, but them that are 
 given him out of the world ** that are given of the Father, and 
 all come to him," ''believe in him," ''that are called, according 
 to his purpofe— called, juftifted here and glorified hereafter ;" 
 and he is "the author of eternal falvation to ail Vv^hoobey him," 
 and "will be admired and glorified in all who believe." This 
 
 is 
 
( -^7 ) 
 is the conflant do6lrine of revelation. It is true, the greater the 
 number that is fan6tified and faved out of this world, the great- 
 er will be that part of Chrifl's reward. But this reafoning can 
 apply only to the recovered by his grace under the preient dii^- 
 penlation of his kingdom : and it may well be a ftimulus to the 
 mod wife^, wining, vigorous exertions to pluck finners as brands 
 out of the burning ; and in exciting them to faith, repentance, 
 and gofpel holinefs, that they may be tl>e fanetified ^"^ jewels" of 
 the Lord, and *^a diadem" of glory in the hand of our God. 
 But the fcheme of the future reftoration of the impenitent, hath 
 no good in it to mankind ; it tends only to blind and harden 
 men to ruin, under a deluding expeiftation of more effe6Lual 
 means : and is full of difhonour to the Father and Son, as hath 
 already, and will be further fliev^'n. At bell, this is but a par- 
 tial Hating of the glorious reward of Chriil*s exaltation. The 
 innumerable miriads of the redeemed by his blood, and faved 
 by his power and grace, againil the.pov^^er of all enemies inter* 
 nal and external, of earth and hell, in whom he will be glorified 
 in the great day, will be an eminent part of his glorious rcv/ard. 
 But it is not the whole. The glorious power and exercife of his 
 prefent fupreme dominion, difplaying his unbounded perfecti- 
 ons, in the allwife government of all things---the adorations, 
 fubje6lion and ready obedience of all angels, principalities and 
 powers to him, as hisftiiniltring fpirits, together with the high 
 honourof regulating and fettling all the infinite concernments 
 of God's kingdom, in hlgheft perfection and glory for eternity 
 in the great day^ are eminent parts of the reward of his humi- 
 liation and death : nor, is it in the power of all liis enemies to 
 exclude him his fall reward ; for they are ail put into his hand 
 and power : and it is his prerogative glory and an eminent part 
 of his reward, to controul and defeat all their defigns, and pur. 
 them all in a governmental judicial fubjeClions under his feet. 
 This final lubjeflion of all enemies to him and by him, as righ- 
 teous Governpur and Judge of the world, is as truly his reward 
 as the falvation of his people : as fuch it is repeatedly predicted 
 andpromifed to him Pfalm Sth & i ioth,in the laft paragraph 
 we have confidered, in the prefent text, in i Cor. 15th chap- 
 ters, and many others. Now, v/hile they argue for their future 
 willing fubjcclion;, they are arguing a-niinrt this predicted and 
 
 • ' ' proniifed 
 
( 228 ) 
 promifed reward of Chrill, in their fiibdual in a judicial fubjec- 
 tion : for there is but one promifed fubjedion of final enennies ; 
 and if it be willing, it cannot be judicial : but we are afilired it 
 "vyill be judicial, and will be effected in the laft judgment : and 
 it is the iaft grand acl: of his regal and judicial power, to put 
 down all enemies in a judicial fubje(5lion to the law, authority, 
 government and juilice of the mod high God ; and the lall re^ 
 gulation to be made before he gives up the kingdom, as may 
 yet more fully appear. And v^hen Chrift fhall have compleated 
 this moil imiportant work of the final regulation and arrange- 
 ment of all things in the kingdom of God in perfecVion, for eter- 
 nity : that is, when vice and wickednefs fiiall be fubdued and 
 put down by him, in eternal difgrace, in the punifhm.ent inflic- 
 ted upon the workers of iniquity y and piety and holinefs fhall 
 fhine in its true excellence and importance, with eternal luftre, 
 in the rewards beftowed on the righteous : when all the friends 
 of God fhall be exalted in the higheft honour and happinefs ; 
 and all his ungrateful enemies be fubdued and put down in e- 
 ternal infamy ; by a power indeed mofl glorious and irrefiftible, 
 be their numbers as they may : and not only fo, but in fuch a 
 righteous retribution according to chara61:er, in which his ado- 
 rable wifdom, truth, goodnefs and righteoufnefs, and that of 
 the divine government, fhall fhine forth with a c],earnefs and 
 ftrength as the fun in its m.eridian luHre ; fo that all the con- 
 demned by the force of irrefiftible convidtion, fhall confefs his 
 righreoufnefs, and him Lord of all, to the glory of the Father. 
 Then, fhall vjq fee, fomething of the greatnefs, glory and im- 
 m.enfity of his rev/£rd---\:han which, taken in this co.mprehen- 
 five view of It, I am perfuaded, neicher men nor angels can con- 
 ceive a greater poffible to be given him of the Father, in con- 
 nexion with the wife arrangements of his eternal kingdom. All 
 reproacht-3 vvill be filenced, nor will there be an atheifV, deifl, 
 ;inan,or focinian in the univerfe. His adorable appearance will 
 ilrike their falfe creed out of exiflence : for he will appear in the 
 iiili giory of his true chaiacler, " The great God our Saviour,'* 
 Tit. 2. 13. and *' every knee fhall bow, and every tongue fhall 
 onfefs to Chrift, to God that fits in the throne of judgment, and 
 h:i';li fworn to bring it to pafs," Rom. 14. lo,- 11. compared 
 with Ifa. 45. 23. and F.ey.' 20. 1 2. We are told, there would 
 
 be 
 
( 229 y 
 
 be no difficulty of admitting this fcheme of the next flate, a 
 ftate of difcipline, and of the recovery of the finally difobedient 
 in it, whichj it is faid, carries in it more good to mankind, and 
 more honour to Chrift and to the Father ^ were it not for the 
 previoufly imbibed notion of the prefent ftate only being inten- 
 ded for the recovery of men, and thofe who are not recovered 
 now, muft be miferable in the next ftate, a ftate of endlefs tor- 
 ment, p. 191,194. On which I would obferve, God hath al- 
 ready formed and revealed the infinitely wife plan of his divine 
 government, and it belongeth not to fhort-fighted mortals of 
 yefterday, to form and obtrude another upon mankind, in lieu 
 of that. How came this previoufly imbibed dodrine, to be 
 received by the jewifti and firft chriftian church and their in- 
 fpired teachers, but by infpiration from God ? this is difficulty 
 enough, to exclude his, and fufficient reafon for us, to receive 
 this do6trine, fo taught of God. His fcheme is inconfiftent 
 with the plan of divine government, taught in fcripture. It 
 is excluded by the terms of falvation, the promifes, the threat- 
 nings and every part of the gofpel conftitution : and it is ex- 
 cluded by the doctrine of retribution, and of the laft judgment 
 every where taught, in revelation. Moreover, his fcheme is 
 abfurd to the reafon of man, as well as abhorrent to the revela- 
 tion of God. Two inftances out of many^ nnay ferve as a fpe- 
 cimen of it : one is, " that the future judgment is not final— 
 that Chrift will not unalterably fix the ftates of good men or bad 
 in it, but will have a great deal to do after it, to reduce all the 
 condemned rebels of that day to, a willing fubjedtion to the di- 
 vine government," p. ^08. Is it honourable to the infinitely 
 wife Governor and Judge of the world, to reprefent him as ma- 
 king fuch an imiperfe6l fettlement of his kingdom, as to need 
 another fettlem^ent, as much as ever ; fo that he muft go on 
 difciplining the rebellious out-cafts for ages of ages, before he 
 can compleat the fettlement of it for eternity ? tome, itrefle6ls 
 great difhonour. The other inftance, which hath a clofe con- 
 nexion with it, is, that Chrift will i\ever in fad, make a perfeft 
 fettlement of his kingdom j nor give it up, nor put the faints ia 
 pofTeffion of their eternal inheritance, nor God be all in all^ 
 'till all the abandoned rebels of mankind are recovered to ho- 
 linefs and happinefs ; fo that their good difpofition and reftore^ 
 
vertue is in fa6l, " the grand iufpcnding condition" on which 
 the whole of thefe great events refts ; and without which, the 
 whole miiit be eternaiiy defeated. So he tells us, '' when ail 
 things Ihall, in event, or fa6l, be reduced under fubjedion to 
 him, (nneaning the fubjeclion above ftated) then, and not till 
 then, however long a fpace of time it may require for its ac- 
 complifhment ; then Hiali the Son be fub]e6l, that God may be 
 all in all,'* p. 200. Now, the fcripture teaches, all ChriiVs 
 works are perfect ; that he finifhed the work of his firft coming, 
 upon the crois ; that he will finifh the work of his exaltation in 
 his iecond comin<r to iudo;mcnt ; and will then make the final 
 fettlement of his kingdom ; put his faints in the pofleffion of 
 their eternal inheritance in the kingdom of their Father ; and in 
 tlie lall great act of his regal and judicial power, will put down 
 all enemies by fcntence and execution— then give up the king- 
 dom, and God be all in ail. The faints of God in the various 
 ages of the world, have lived and died in expectation of thefe 
 great events, to take place in that day j which are infinitely the 
 moll important, that can take place in the univerfe. But ac^ 
 cording ro the tenet we oppofe, all expectation of it, in heaven 
 and earth, will be tataiiy difappointed. Neither God,, nor 
 Chrift, nor angels or men, fhall fee any of thefe things true in 
 event, in that all-important day. Is it honourable to Chrift, 
 to be prevented the linalfettlement of his kingdom ? to fupreme 
 Jehovah, to be kept out of the final adminiftration of his king- 
 dom ? to the faints, to be kept out of their promifed heavenly 
 Inheritance, in that day, and for ages of ages afterwards, all for 
 the fake of wicked enemies ? What overwhelming difappoint- 
 mcnt to the faints ot'God, if they fail of the heavenly inheritance 
 in that day r But, ftill more alarming, the before unknown 
 danger, if their final poffefTion depends upon the forlorn hope, 
 of the recovered vertue, of all the abandoned part of the crea- 
 tion ? This inheritance of the fliints, is, certainly conne6ted 
 with their faith, piety, enduring to the end, faithful to death, 
 and with the purchafe and promife of Chriil, the promifes,oath, 
 truth and immutability of God, and the day appointed to re- 
 ceive it. Now is it wife, fafe, honourable to have tiie inheri- 
 tance taken oft and removed from this ground, and put upon 
 an eilcntially different iiiue^ viz. the recovery of all the wicked 
 
 part 
 
( 231 ) 
 
 part of the creation, whether they Ihall ever, and at what tinne 
 they ihall enjoy it ? when at the fame time, their future reco-- 
 very is in nature, an in^nite improbability ; and as the cafe is 
 circumftanced, a moral impoflibility ? Bcfides, we are repeat- 
 edly admoniflied, to ceale from man, not to put our truft in 
 man, and it is written " curfed is the man that trufteth in man, 
 and maketh flelli his arm." After all this, is this way of the 
 curfe, the v/ay to the heavenly inheritance ? Is it credible and 
 honourable to fuppofe, that all the hopes of all the flints, fliould 
 in ficl be fufpended ; and made to depend upon the courtefy, 
 good difpofition, and recovered vertue of all their faithlefs in- 
 veterate enemies, for their poiTelTion of the heavenly inheri- 
 tance ? Is this for the honour of God, of Chri(l,or for the good 
 of mankind ? Is this the way, for all iniquity to llop her mouth ? 
 for faints to be built up in faith, holinefs, and comfort to the 
 kingdom of God ? Is this, to encourage piety, vertue and all 
 goodnefs, which is the true, great interefl, glory and happinefs 
 of mankind ? In another view, can any thing be more degra- 
 ding to the character of the infinitely wife God, than to fup- 
 pofe he '^ who puts no truft in his faints," fhould put fuch an 
 unbounded trull in the greateft knaves, in all the moll faithlefs, 
 finifiied villains of earth and hell, as to make the inheritance oif 
 his faints, the fulfilment of his promifes to Chriil and to themi, 
 and all the concerns of his eternal kingdom, ultimately to reft 
 and depend on the will, power, good difpofition and recovered 
 vertue of all thefe mifcreants ? all to depend upon their reco- 
 vered vertue y When ? why, after their charaders have been 
 expofed and ruined, in the great day : and after they have been 
 hardening in puniftiment, a thoufand years, and for ages of 
 ages afterwards. And how ? without gofpei, without the grace 
 of the fpirit, or a fingle privilege of the kingdom of Chrift ; 
 without any means of recovery, but darknefs and torment : for 
 all beyond this, is the chimera of imagination only, and hath 
 not a fingle dictate of reafon or revelation, to fupport it. What 
 a fcheme of abfurdity, diflionour and horror i>: this ! In a word, 
 what can be more difhonourable and pernicious, than on the 
 one hand, to exhibit the eternal concerns of the Creator, the 
 Redeemer, and of all the faints of God, as depending i.'pon the 
 vileft of Tinners and enemies, and upon their recovered vertue ? 
 
 and 
 
C 232 ) 
 
 and on the other hand, to magnify the wicked, abandoned part 
 of the creation into fuch a vail importance and power, of doing 
 great and eternal mifchief ; as may on this plan beefFecled,only 
 by their obfiinate wickednefs ? for if all depends on their reco- 
 vered vertue and fubjedlion ; fo that then, and not till then, 
 thefe fcenes of eternal importance fhall all take place : it feems 
 clearly to follow, that only by their obftinate wickednefs they 
 may ruin this moral creation, defeat the faints of their eternal 
 inheritance, and overthrow the eternal defigns of the kingdom 
 of Jehovah. Can a pofTibility of this be admitted ? it Ibrely 
 cannot, any more than atheifm itfelf. The fcheme then is rot- 
 ten in the foundation, and I know none to exceed it, in abfur- 
 dity, mifchief and difhonour. How vain and abfurd the pre- 
 tence, that this is a fcheme of greater good and honour, and 
 
 adapted to convert deifls ? The next text produced, is Ifa. 
 
 45. 23, to the end ; " Look unto me, and be ye faved, ail the 
 ends of the earth : for I am God, and there is none elfe.'* " I 
 have fworn by myfelf, the word is gone out of my mouth in 
 righteoufnefs, and fhall not return, that unto me every knee 
 fhall bow, and every tongue fhall fwear,'* Sec, This paffage 
 we have before confidered ; and obferved, as it belongs to the 
 conftitution of Chrift's kingdom in this world, it will certainly 
 have its accomplifhment, in the difpenfation of it, or at the fi- 
 nal fettlement of it. And we have fliewn it will have a literal 
 fulfilment, in the converfion of the jews and gentiles -, and its 
 final completion in the day of judgment : and it cannot go be- 
 yond it. But this author fays, tho' it will have an accomplilli- 
 ment in that day, it is no argument it meant nothing more. 
 He fays, an inftance parallel, and adecifive illuftration of it is 
 found, A6ts 2. 28. where Peter applies the prophecy of Joel, 
 *' that God would pour out his Spirit upon all flefh'* to the 
 out-pouring of the Spirit upon the apoftles in the day of penti- 
 cod." He argues this was one thing intended, but not ail -, 
 there will be a more glorious out-pouring in time to come." 
 Granted : but this makes nothing in favour of a future bowing, 
 beyond the day of judgment : for this out-pouring of the Spirit 
 will certainly have its full accomplifhment under Chrift's dif- 
 penfation, in this world ; and therefore is rather adecifive illuf- 
 tration, that there will be no more fubdual by grace, when this 
 difpenfation is clofed, in the great day. We 
 
( ^33 ) 
 We proceed to i Cor. 15. 24,25,26,27,28. "Then cometh 
 the end, when he fhall have delivered up (or fhall dehver up, 
 in the greek) the kingdom to God, even tiie Father ; when he 
 fnall have put down ail rule, and all authority and power : for 
 he nnuil: reign till he hath put all enemies under his feet. The 
 laft enemy that fliall be deftroyed, is death. For he hath put 
 all things under his feet. But when he faith all things are put 
 under him, it is manifeft that he is excepted, which did put 
 all things under him ; and when ail things Ihall be fubdued 
 unto him, the^ fliall the Son alfo himfelf be fubjecl unto him 
 that put all things under him, that God may be all in all.'^ 
 This author profelTediy lays the greateil flrefs upon this paf- 
 fage : it v/as the key that opened to him his fcheme, and he 
 judges it fufFicient of itfelf to fupport it, p. 197,8. and yet he 
 confelTes, p. 201,2. that he could not deduce it from this texr> 
 without the help of his conftru6tion of Romans 5th chapter, 
 which hath been iuificiendy confuted. We will examine it 
 with attention, and fee if his do6lrine will ftand upon this foun- 
 dation. To me it appears, that here as ufual, he hath totally 
 miflaken the defign of the apofcl^ and the true key of conilruc- 
 tion. He fays, p. 201 . " that it is evident beyond controverfy 
 that the apollle is fpeaking of a univerfal refurredlion, of the 
 whole race of Adam." Whereas it is evident, there is not a 
 word of the refurre6tion of the wicked, in the whole chapter ; 
 but it is wholly taken up in the defcription of the im.portance, 
 certainty, and glory of the refurredtion of the righteous only, 
 v/ith anfwering obje6tians, &c. The importance of the refur^- 
 redtion is argued, upon thefe two grand principles, viz. the 
 wholedodrineofchriflianity depends upon it, and the promifed 
 ^ bleffednefs of the righteous, in p^irticular ; and the certakity of 
 it is eviuced by the refurredion of Chrill only. And the tirne.^ 
 manner, iinportance and glory of the refurrection of the righ- 
 teous, is illuilrated by a particular defcription. Every judicious 
 reader may fee this the contents of the chapter. Chriftianity 
 depends upon this doctrine, and the denial of the refurrectioii 
 is deflrudion to the whole dodrine of it, as is argued 1 3, 1 4, 1 5, 
 16 yerfes, " but if there be no refurre6tion of the dead, then is 
 Chriflnot rifen : andifChriil be not rifen, then is our preaching 
 vain, and your faith alfo is vain," &c. The denial of it Isdike- 
 
 Hh -'S^ 
 
( .^34) 
 wifedeftruction to the chriilian's faith, hope and promifed blef- 
 fednefs, as he proceeds to argue v. 17,18,19th. '^ and if Chrift 
 be notraifed, your iaith is vain, ye are yet in your fins ^ then 
 they ahb which are fal4en afieep in Chrift, are perifned. If in 
 this life only we have hope in Chrift, we are of all nnen moft 
 miferable." But the whole is eftablifhed by the refurredtion 
 of Chrift alone ; v/ith which their refurredion and bleftednels 
 is conne(5led and moftfirmlveftabliftied,by gofpel conftitution. 
 This he argues, 20,21,22,23d verfes. ^'But now is Chrift rifen 
 from the dead (not for himfelf alone, but for thepi that are his) 
 and become the firft fruits of them that ftept." Who ? them 
 that flept in Chrift, who otherwife would have perifhed, as v. 
 18. and fo the firft fruits to them, that his refurredtion is an 
 earneft of a like glorious rcfurrection to them, wherein they v/ill 
 be failiioned like unto his glory. '* For ftnce by man came 
 death, by m.an alfo camie the refurreftion of the dead," to them 
 who have flept in Chrift y it is to this imm.ortality and glory. 
 '^ For as in Adam all die, even fo in Chrift ftnall all (that ai-e 
 Chrift's, for of them only is he fpcaking) be made alive." Bur 
 when ? at his fecond coming, as in the follovv'ing words and 
 paragraph. In what manner and order ? *' but every man in 
 his own order : Chrift the firft fruits, afterwards they that are 
 Chrift's at his combing." All that will be raifed to immortality 
 and glory, will be raifed at this revealed, appointed time : and 
 the order of every man will be adjufted by the gofpel doctrine 
 of retribution, according to their eminence in piety andufeful- 
 ncfs in this prefent world. As the apoftle proceeds to explain 
 and illuftraie 40,41,42 verfes and onwards—" there are alfo 
 celeftial bodies, and bodies terreftrial, but the glory of the cel- 
 eftial is one, and the glory of the terreftrial is another. There 
 is one glory of the fun, and anotiier glory of the maoon, and ano- 
 ther glory of the ftars ; for one ftar diftereth fr^m another in 
 glory. So alfo is the refurredtion of the dead," in that day. 
 The glorious qualities of thefe new raifed bodies of the righte- 
 ous, doles his defcription. This gives an eafy and fignificant 
 fenfe " of every man in his own order :" and we prefer the apo- 
 ftle, as his own expofitor, much before this author. His tag- 
 mata, troops and companies, coming out of the place of tor- 
 ment under their own ftandards, are all abfolutely excluded. 
 
 There 
 
There is no occafion, no place for them here, nor In all revela- 
 tion. We read of rhem nowhere but In this author, who brings 
 gog and magog out of the place of torment, headed by the 
 devil to invcft the camp of God : which is all the tagmata of 
 this kind we read of, which pei-haps will be proved to be a 
 fpurious invention. From this view of the context, it is eafy 
 to fee, there is not a word faid of therefurredllon of the wicked 
 in it ; nor, a word faid of arefurreclion to immortality and glory 
 but in the fecond coming of Chrlft, the time, exprefsly fixed for 
 it. The v/hole context, and the connexion confirms the con- 
 llruflion we have before given of this difputed paiTage. To 
 proceed. Were it a lefs fenfible writer, I Ihouid fay, his whole 
 reafonings upon thispaflage, arefophiilical : they are founded 
 in a petio principii^ a meer begging of the queftion. He takes 
 every material article for granted, which cannot be granted 
 him ; which he hath not, and never can prove. E. g. (i.) 
 He takes for granted the future general judgm.ent, v;ill not be 
 finally decifive to men ; and yet oflers not a fingle proof that 
 there will be any other public judgment to fettle the ftates of 
 mankind, good or bad. (2dly.) He takes for granted^ that the 
 putting down and iubdual of all enemies here, is pious., and by 
 willing fubje6tion to the divine authority : when he allov/s the 
 fame word '' fubje6l" Rom. 8. 20. is by judicial fentence : and 
 when the apoftle is not treating of the reduftion & introdii-flion 
 of new fubje^ls into Chrift's kingdom, but of the final fettlem.ent 
 of it : and altos-ether of the external ai'rangement of things in 
 the kingdom of God : and when it is againft the tenor of fcrip- 
 ture. (jdly.) He takes for granted, Chrift will continue to 
 reign after the fettlement of his kingdom in the great day, in 
 v/hat he calls the refarre6lion world, until all final enemies are 
 fubdued : againft the fulled teftimony of fcripture. And 
 (4thly.) that his giving up the kingdom, and God's being all 
 in all, is not conne6ted in point of time, with his fecond com- 
 ing, the refurrc(5lion and the lail judgment : whereas they are 
 evidently fo connedhedin the paragraph itfelf, and throughout 
 revelation. We read '' ofChrift's appearance and kingdom," 
 his fecond coming and giving up the kingdom ; but never of a 
 third appearance and giving it up. But he will have them dif- 
 conneded with that time, and connected with a period far dif-, 
 
 rant. 
 
C. 236 ) 
 
 tan t, ages of ages after the judgment, nobody knows when, 
 when all enemies are liibdued : which neither this text nor any 
 others give any hint of. Thefe are the foundation fuppcrts of 
 his fcheme as argued frorri this palTage ; which he ought not to 
 .have taken for granted, without full, convincing proof. But 
 we ihall follov/ him in his arguments, i . ^^ Though the apo- 
 ftle in this paragraph, turns our view^ to the end of the media- 
 tory fchemx, when Chrifl iliall have delivered up the kingdom 
 to the Father, yet he fays, he has evidently guarded againfl the 
 error, that expofitors have ftrangely run into, viz, that this 
 fcheme^ will be finifhed at the fecond advent of Chrift, by his 
 then, unalterably fixing the flates of men good or bad,'* &:c. 
 p. 208 . He himfelf hath ftrangely m.illiaken the apoftle to think 
 otherwife; for v/e have proved, the lafc judgment is final to 
 both J and Hiall further confirm it. (idly,) " It is moil per- 
 em.ptorily afiirmed, that an univerfal fubjeclion to Chrift ftiall 
 yet be effected ; before he delivers up the kingdom." And 
 we have ihewn how this will be effedted in the lafl: judgment ; 
 by fettling the ftates of all men, in final retribution, and the 
 kingdom of God in everlafting righteoufnefs, in that period and 
 no other. (3dly.) *^ It is worthy of fpecial notice, the laft 
 enemy muft be deftroyed, which is death, the fecond death." 
 In fupport of which, he fays ( i .) '* It is evident from the tenor 
 of the hev/ teftament, that the wicked fhall fuffer the fecond 
 death." And we add, it is alfo evident, that it will be eternal, 
 and they v/ill never be delivered from it. But he adds (idly) 
 ■ ' this death may with as much propriety be called an enemy, as 
 the firft death." We fay no, the firft death is confidered as an 
 enemy, as while it reigns it holds or bars the righteous from the 
 full and compleat enjoymacnt of their promifed inheritance. 
 Therefore it is fpoken of as an enemy to them, and the laft that 
 fhall be deftroyed in the day of their redemption and glorious 
 adoption : in this view, and in this only, the apoftle treats of 
 it in this text and context. But the fecond death doth not hold 
 the wricked from any prom-ifed inheritance, for '^ they have no 
 inheritance in the kingdom of God :" therefore it is no enemy 
 to thtiPj, in that fenfe, in which the firft death, is to the righte- 
 ous. The fecond death, is the puniftimiCnt appointed of God 
 for the final enemies of God and of mankind, It is friendly to 
 
 mankind 
 
. (' ^37 ) 
 mankind in the thf earning, to warn and fave tkeai fronfi that- 
 
 place of torment ; and in the execution of it, it may anfwer an 
 everlafting good purpofe in the great kingdom of Jehovah : ic 
 is no enemy to the people of God, they fhall not be hurt of it, 
 and in it their enemies will be put dovm under an impoflibility 
 of injuring them. It is no enemy to the authority and govern- 
 ment of fupreme Jehovah, but a great fupport of it. It is no 
 more an enemy in the government of God, than capital punifh- 
 ments to traitors and murderers, is in the governm.ents of men. 
 In a word, it is not here or any where elfe in fcripture fpoken of 
 as an enemy to be deftroyed : and therefore the firil andfecond 
 death, come under fuch an exceeding different conflrudlion, 
 that there is no arguing from the deftrudion of the firft, to that 
 of the fecond. He adds (jdly.) this fecond death ftri6lly and 
 properly is the laft enemy, and the only one that is fo : it is faid 
 to have no exiftence, till after the firft death is fo far deflroyed, 
 as that the wicked are raifed to lifcj and.then cafh into the lake 
 of fire which is the fecond death, p. 210,21 1 . There are thofe 
 who maintain the intermediate (late, to be a ftate of fufferings 
 to the wicked. Our Lord teaches it, in the parable of dives ; 
 and Peter fpeaks of the difobedient fpirits in prifon before the 
 refurre6tion. But if, as hath been fhewn, it is no enemy to be 
 deftroyed, it is neither firftnor laft, nor any of the enemies which 
 come within the defcription in this text : and perhaps we ftiall 
 prove it is eternal, and then there is no hope— it can never be 
 deftroyed : fo that his '^unanfwerabie reafons'' do not conclude 
 with any force. His 4th general argument is, ^' It is with a 
 great deal of clearnefs and particularity afrerted,.in this fcrip-» 
 ture, that Ghrift fhall not give up his truft, till he has in fadl and 
 event fubdued all enemies, p.. 2 14, We reply, This is done in 
 fadt and event, when he hath put all moral enemies down in a 
 ftate of retribution, by fentence and execution, in the laft judg- 
 ment, Nor hath he faid any thing to purpofe in difproof, nor 
 can he pofTibly difprove it. 5thly. " In the laft place, it rea- 
 dily falls in with the obfervation of every attentive reader of this 
 paragraph, that the reign of Chrfft in his mediatory 'kingdom, 
 is to make way for God's being all in all j and will accordingly,, 
 laft, till he hath ripened and prepared things for the commence- 
 ment of that glorious period," p, 217, Two remarks^ may fet 
 
 this 
 
( ^38 ) 
 
 this matter in a true light. Rem. i . Neither this text or any 
 other teach, that Chrifl will reign any longer as the faviour and 
 judge of men, than to the judgment of the great day. His 
 parables, and the whole tenor of fcripture,point to this, as ter- 
 minating his reign, as Saviour and Judge. Rem. 2. He will 
 in fact and event in that day, put down all enemies under his 
 feet, and perform the whole work in this paffage, afcribed to 
 his reign : for, he will then put down all inimical 'rule,' ^power' 
 and ^authority/ which is one part of the defcription j and de- 
 flroy '^natural death'* the laft enemy of the righteous, and caufe 
 them to fing in triumph ^' O death, where is thy fling ?" ^^ O 
 grave, where is thy vidory V v. ^^. which is another thing 
 defcribed : and he v/ill put down all moral enemies by fentence 
 and execution, in a ilate of retribution : each particular and 
 the whole work here alTigned to his reign, is then com.pleated. 
 And furely, his reign is then finifhed, when this work is effec- 
 ted : and this muft be the thing intended. And to confirm it, 
 it may be noted, that all the predidions and declarations of his 
 putting down all enemies, agree in this manner of it ; and no 
 other. Thus in the i loth plafm hci^e referred to, his enemies 
 and his people are contradiftinguiflied. *' He muft reign till 
 his enemies are made his footftool,'* v. i. ^^ His people fliall 
 be madewilling in the day of his power,'^ that is, in the difpen- 
 fation of his kingdom, power and grace in this world, v. 2, j. 
 but in the day of his 'wrath' his enemies will be deftroyed, v. 
 ^,6. So where it is quoted Heb. 11 chapter, we have fliewn 
 this judicial putting down all enemies, miuft be the thing inten- 
 ded, for no other conftrudion will inforce the admonition, as 
 there defigned by it. So Heb. 10. 13. "From henceforth 
 expecting, till his enemies be made his footftool." He is wait- 
 ing, expecting the lail a6l of his regal, judicial, fupreme power 
 tocompleat the defign of his exaltation and kingdom (the fal- 
 vation of his people being firft accomplifhed), viz. *'in making 
 his enemies hisfootfrooL" As how ? In their fubdual by grace ? 
 we read not a word of that : but we read in the f:imie chapter 
 ^^ of fiery indignation which fhall devour the adverfaries" in a 
 more terrible punifliment, than any fuffered under the law of 
 Mofes . *' And we knov/ him that hath faid, vengeance belong- 
 ':?h unto me, I will recom-pence faith the Lord." " And again 
 
 the 
 
( -39. .) ^ 
 the Lord fh all judge his people : it is a reat-ful thing to fall Into 
 the hands of the living God," V. 27,28,29,30, and jiil. This 
 furely is not the language of making them his footftool by. 
 grace, but vengeance. The fame laft adl of his power and reigi^ 
 in his kingdom before it, is given up, is reprefented by John- 
 the baptift. " He fhall firft gather the wheat into his garner ;'*, 
 and then, *' burn up the chaffwith unquenchable fire." So ir^ 
 each of thepai-ables' of our Saviour, the righteous are firft fe-;.„ 
 cured -, then, the wicked are punifhed. And in the exhibition^ 
 he gives us of the laft judgment, 25 Mat. the righteous ftiall^ 
 firft be inftated in the icingdom prepared for them ; and then,^ 
 the enemies, the wicked ftiall be put down and configned over* 
 as " accurfed into everlafting fire," and " go away into ever-- 
 iafting puniihment." And this, perhaps, lets us into the true 
 reafon, why Paul m.akes this folemn paufe, and inferts this pa- 
 ragraph. The glorious reward of Ch.rift muft be perfeded, in 
 his triumphant, infinite exaltation over all his enemies, who 
 have difputed, oppofed and blafphemed his reign : and the 
 kingdom of God be fettled in perfed retribution, as wt^U to the 
 wicked as righteous, before it be given up. And it is wifely 
 defigned for the fupport and fecurity of fuffering chriftians in 
 all their perfecutions and trials, and for folemn warning to all 
 men, to guard tliem from error, apoftacy and wickednefs, as 
 what will be infillibly fatal. Becaufe all moral enemies muft 
 be put down in eternal difgrace and ruin, at the time when all 
 other enemies ftiall be deftroyed -, to compleat the full defign 
 of our Lord's exaltation and kingdom. He had inferted ^^ the ' 
 coming of Chrift," "the end," *' the giving up the kingdom,'* 
 as all coincident, in that grand period : but miftake not, fays 
 he, it will not be compleat^d till he hathexercifed the laft grand 
 ad of his fupreme regal and judicial power in deftroying all 
 natural, and putting down all moral enemies under foot, by 
 righteous fentence and execution ; as taught and notified by 
 the prophets, by the forerunner of Chhft, and by our Lord him- 
 felf ; and thereby, hath fettled the kingdom in perfection and 
 everlafting righteoufnefs. Then, will he refign up the admj- 
 niftration and kingdom. This is by far the moft natural and 
 ufeful conftrudion ; and beft harmonizes with the current doc- 
 .trine of revelation : and before we have done, it will appear the 
 
 only 
 
( 240 ) 
 
 I only one, that it will bear. He tells us, ^^ it is remarkable, this 
 
 c prophecy in Pfalms, is five times applied to ChriiV, in the new 
 
 jiteftament," p. 216. It is fufficient to reply -, it is as ^^ remar- 
 
 pkable" in all thefe times it hath not the kail reference to his 
 
 irConftiTiclion : which is a tacit refutation of it. Now, fince 
 
 irthere is but one fubdual of all enemies taught in tliis pafTage ; 
 
 feftnd it is clear, each part of this defcription, and the wliole of 
 
 hirhis work afcribed to the reign of Chrift, will in fa<5t and event, 
 
 aibe literally compleated in that day : his tenet of an after or 
 
 (Icontinued reign for their fubdual by grace, is abfolutely exclu- 
 
 ided. Then, the faints will be taken up with Chrift, to the 
 
 manfions promifed and prepared for them, and ^^ will be ever 
 
 with the Lord." Certainly, the fcripture doth not countenance 
 
 any notion, that he will defcend a third tiir.e, to reign in a new 
 
 earth and refurredlion w^orld. 
 
 A brief recapitulation and arrangement of what hath been 
 before and now offered upon this paiTage, may give the reader, 
 a proper advantage of judging of the confiflence and force of 
 the whole, to eilablifned the conftrudion we have given of it, 
 and to refute the other. It appears (i.) there is nothing faid 
 in the context, of the refurredlion of the wicked, or to counte- 
 nance his conftru6l-ion ; but it every way favours that which we 
 have given. ( adly . ) We before proved, that the apoftle is here 
 treating of an external arrangsmientof the kingdom of God, in 
 way of governmental regulation ; and not of introducing new 
 fubjects into it, in a fubdual by grace : fo that our conftruftion 
 entirely falls in with the fubje^l he is treating of ; but his, is 
 altogether befide it. (jdly.) It is very evident, that all ene- 
 mies will in facl and event be deftroyed and fubdued ; and the 
 whole work as defcribed in this text and every part of it, will 
 be literally effeded and compleated in the great day : and all 
 moral enemies will be put under his feet and made his footftool 
 by the laft great ad of his fupreme regal power, as predided 
 by the prophets, by the forerunner of Chrift, and repeatedly 
 taught by our Saviour and the apo files to be exercifed in the 
 perfect fettlement of his kingdom in retribution, for eternity. 
 And (4thly.) as there is but one fubdual of all enemjies, and 
 but one time of effecting it taught in the text 3 fo with this fub- 
 dual then effecled, v/hen all enemies Iball be caft out of hia 
 ■ ■ ^ kingdom. 
 
( 241 ) 
 
 kingdom, is exprefsly conneded, the delivering up the klrig^ 
 dom. After which, there is no pretention of fubdual or reduc- 
 tion of enemies, to be brought into it. And (5thly.) it is fur- 
 ther certain, from the repeated declarations of Chrift himfelf^ 
 that he will reigrt over them no longer, for their fubduat by- 
 grace. Forj he hath repeatedly afuircd us, the workers of ini- 
 quity iliall then be caft out of his kingdom, from the means, 
 grace and blelTmgs of it, and accurfed, devoted to utter ruin. 
 Now to fuppofe his reign over them any longer, is as abfurd as 
 to fuppofe the continued reign of the governments of this world, 
 over thofe fubjefts who have been cut off from them by capital 
 execution : the fuppofitionj is a palpable contradidlion. It is 
 to fuppofe^ the fame fubjeds are both in and out of the fame 
 kingdom, at the fame time : which is as flaring a contradidion 
 as can be named* Once more^ {6thly.) we have proved, the 
 lafl judgment will be final, to all men, both good and bad. 
 It is grolsly abfurd, to fuppofe, the infinitely v/ife Governour 
 and Judge of the world^^llibuld mdkc fuch an imperfedl fettle- 
 ment of his kingdom in that day, in the viev/ of the whole 
 moral creation -, as to need another, as much as ever-— it is, if 
 polTible, more abfurd to fuppofe, he will execute the ofBce of 
 Judge, before he hath finifhed his work as a Saviour-— and full 
 as abfurd to fuppofe, after he hath compleated his v/hole great 
 work as a Judge, he Ihould go on to reign as a Saviour, over 
 fubjeds caft out, and rem.aining caft out of his kingdom ; with 
 a view to reduce and fave them in fome blindj hidden way, na 
 body knows where, when or how, and finally admit them into 
 the kingdom v/ithout public judgment : and that this blind 
 d66lrine (hould be an article of the chriftian faith. — And no 
 abfardity can exceed the fuppofition, that for the fake of 
 ftubborn, cbftinate enemies, the Lord of glory ihould be 
 prevented the final (ettlement of his kingdom, and faints be 
 kept out of the heavenly inheritance : and that all the hopes 
 of the pofTefTion of this inheritance, to all the innumera- 
 ble miriadsof the redeemed and faved, fhould in faft be fufpen-^ 
 ded upon the vertuc of the moft abandoned, mercilefs and in- 
 veterate of enemies* Agalnft all thefe impious, horrible ab^ 
 furdities, we have proved, the future judgment is exhibited as 
 decifive, perfed and final in all the particular defcriptions of i€' 
 
 I i throughout 
 
( 242 ) 
 
 throughout revelation : — that all the hopes and fears of good 
 and bad men in fcripture are abiblutely concentered, in the de- 
 cifions of that day, as final : — that it has been the faith of good 
 rrien in all ages— and the general fear and dread of the wicked 
 through the earth-— to all which, may be added ; it is knov/n 
 to be final by the devih : they believe and tremble in the ap- 
 prehenfion of it, as fuch ; as feems evident from their addrefs to 
 oui Saviour, '^ Art thou come to torment us, to deflroy us be- 
 fore the time ?" It would be fad indeed, if the faith of chrifii- 
 ans, fhouid fall fliort of that of devils, in an article of fuch vafl 
 importance : which may well fliame this iPioil abfurd and per- 
 nicious notion, out of the chriilian world. Now, if the future 
 judgm^ent be final, as hath been proved, and I truft. before v;e 
 quit the fubje>cl will be put out of all doubt^ the fubduing all 
 enemies can admit no othercon{lru6lion but that we have given, 
 afubdual by grace is abfolutely excluded, as being an impofTi- 
 bility, againfb the' force of a final fentence. It is now fubmit- 
 ted to the reader, whether the conilruftion v/e have given be 
 not rational, confiftent v/ith itfelf, with the context, and with 
 the current doftrine of fcripture. If fo, whether this author's 
 refledlion be iuf:, p. 226. " No wonder this has been reckoned 
 among the dark and difFiCult texts in the apodle Paul's writings, 
 while men have endeavoi-^red to faften a fenfe upon it, that 
 really fets it at variance with itfelf, beyond the pofTibility of a 
 reconciliation by any human fl^ill : whereas, according to the 
 fenfe he hath given, the meaning is quite eafy, and yet confifl- 
 ent.*' That it has been reckoned a dark and difficult text, is 
 very true, but that it is " beyond human flcill to give it a con- 
 fident conitruiSlion " upon the common faith of the chriftian 
 world, is by no means true. The contrary, I truft, is already 
 clear, and will foon be more evident. Whereas his conftruftion 
 is already confuted and will be repeatedly fo, in the farther dif- 
 
 cu.dion of his fcheme. -Upon this text, he opens his general 
 
 fcheme -y and taken in connexion with the millenium defcribed 
 2.0th Rev. and the new heavens and earth defcribed Rev. 21. 
 and 22d chapters : he gives us his whole plan, of the fubdual of 
 all enemies, and of Chnft's continuing to reign for the accom- 
 plifhment of it, and then giving up the kingdom, as he fuppofes 
 is intended in this paragraph^. I would therefore, give an ex- 
 
 ^' hibit 
 
hibit of his general fcheme, in the collefted parts oi it, in one 
 conneded view -, make.nny remarks, and come to a general 
 fettlement upon it, in this place. To introduce it, he fays, 
 " it is eafy to diftinguiili between thefe two " periods,'' that 
 wherein the mediatory kingdom is in the hands of JefusChrift; 
 and that when God as king, will be all in all," p. 217,218. 
 we fay, it is eafy to diflinguifh thefe two manners of adminifl- 
 ration of the fame kingdom ; and that the one ends and the 
 other commences, at one and the fame period, oi the laft judg- 
 ment : and then his word 'period' will neither m.ake him mift- 
 ake, nor miflead us. He next fays, " the reign of Chrift takes 
 in the whole fpace from his exaltation, till all enemies, all hu- 
 man kind are reduced under due fubje61:ion to God." But he 
 • hath not proved it ; and we have proved the contrary. He 
 repeats it again, this will prepare the way for the other grand 
 period, &c. All without proof, All this taken for granted, 
 he next divides the reign of Chrift into two periods : the firft 
 takes in t;he prefent flate of exiflence to the end of this world : 
 the other, he fays, takes in that which intervenes between the 
 general refurredion and laft judgm^ent ; and to the time, when 
 " God ihall be all in all;" He imagines there is a juft founda- 
 tion to fpeak of fuch a period : we have proved there is no 
 foundation for it, and doubt not to do it to full fatisfadion ; 
 on which his fcheme muft be up, for ever. "His fcheme of the 
 reign of Chrift, in this fecond period in the refurredion world, 
 as colle6ted from feveral parts of his book,'is this, vrz. " The 
 fentence in the laft judgment will confign the righteous to an 
 age of happinefs, and the wicked to an age of puniilinient, in 
 the new earth : for the word eternal, he fays, fignifies a cer- 
 tain period, age, or difpenfation," p. 224. and tells us, the 
 new earth will be "one part a hell for the wicked," and the 
 other "heaven for the righteous," p. 394. and tells us, the pro- 
 mifes of the gofpel, refpedt this refurrection ftate and world; 
 and are not promifes of the eternal life and inheritance, wlilch 
 they fhall enjoy, when the kingdom is given up, and " God is 
 all in all." And " the threatnings to the wicked all refpecSt 
 this ftate and period likewife, p. 222,223. alfo, thatChrift will 
 reign in this refurredion v/orld, over the righteous, difpenfing 
 a* glorious reward and happinefs to them 3 and over the wicked 
 
 in 
 
( 244 ) 
 
 in way of punifhment and grace, v/ith fukable nneans to make 
 tliem a willing people. And in this period and ^' next ftate in 
 hell" all the wicked fhall literally and univerfally, die the fe- 
 cond death, p. 312,313. " upon which diflblution of foul and 
 body, they will have no more concern with that world, than 
 they have with this, upon the coming on of the firft death," 
 p. 281. that for athoufand years, the faints fhall reign, ''un- 
 moleiled :" but at the end of it, thofe wicked dead ones, fhaU 
 be quickened and live again, For die they muil in that ^'next 
 ftate" before they go out of it, as hath been faid, to fupport hh 
 cxpofition of Mark 9th. and live again they muft, for the v/ork 
 he afTigns to them, viz. " being found on earth, to go forth, 
 to the four corners of it, and **' overfpread the furface of it,'* 
 *' headed by the devil, with tempers herce and cruel exa6lly 
 fitted" for their predatory expedition of making one grand af- 
 fault, upon the camp of God ; to anfv^'-er the defcription and do 
 the v/ork ailigned to Gog and Magog, Rev. 20. 8,9, p. 394. 
 and fuch fhall be the fears and dangers of the whole camp of 
 God, from their " formidable appearance" as to be faved rrom 
 deftrudlion, only by the extraordinary interpofition of God, 
 confuming '^ this rabble rout of adyerfaries," by fire from hea- 
 ven, ibid, and p. 38 2, with the text- Here we find them, die 
 the fecond deadi, live again and dead again the third deaths, 
 and yet not faved. Kow doth this comport with ^'^ their being 
 tormented day and night forever and ever ? Rev. 20. lOo 
 we are told this means *^ages,' ^ftates' and ^difpenfations,* (p. 
 309) into which they fhall be "tranfmxUted," into one, and if 
 llubborn and unfubdued in the firfl: tranfmutation, they m:uft 
 die again, be quickened and tranfmuted into another, no body 
 knows to what number : for it is faid, " wicked miCn may not 
 be fubdued, till they have again and again, in this and the other 
 form of exifcence, fufiered torment, that fhall end in death :" 
 the refult of which fhall finally be, their refurredtion to reign in 
 life forever," p. 404. In the miean time, while the wicked are 
 under this difcipline, v/e are toici the faints (after that affault) 
 fhall go on to reign unmolefted, for ages of ages, cotemporary, 
 v/ith thofe of the wicked, vv''hich is faid to be the meaning of 
 their "reigning forever and ever," Rev. 22. 5. and v/hen this 
 lail refurredtion of the wicked is compleated, at the end of *^ for- 
 ever 
 
( 245 ) 
 
 ever and ever," then the laft period ihall commence : " when 
 fin, fatan, death, tlie fecond as well as the firfl death Ihall be 
 totally and abfolutely deftroyed, and the whole human race be 
 reduced under a free and full fubjedtion to the government of 
 God,"- '^ the kingdom be given up/' and " God be all in all." 
 
 This I take to be the fcheme juilly delineated : upon whlcl^ 
 I v/ould make two or three general remarks, and then give a 
 more particular attention to the feveral parts of it. 
 
 At firil view, that heaven, earth and hell fhould all be found, 
 and be comprifed in <^ one earth," feems as romantick as Dr, 
 3urr.ett's gog and magog made out of the (lime of the earth ; 
 which he lays, *^ needs no ferious refutation," I would next 
 remark, that his new earth doth not well agree with St. John's 
 in the 2ifl and 22d chapters of the revelations, which he fup- 
 pofes to be the fame. In St. John's " there is no fea" of tur- 
 bulent fpirits ; in his, there are gog and magog, the moil furious 
 of all turbulents. In St. John's, ^' there are no more cries and 
 tears 2" in his, millions are configned ** to weeping, wailing 
 and gnafhing of teath." Again, in St. John's " there is no 
 more curfe," ** no more death j" in his, thefe miultitudes of 
 miferables, endure all the curfes of the book of God, and die 
 the moll tremendous of all deaths, the fecond death. Upon 
 which dilTolution, they have no mere concern with that world 
 than the dead have with this. Which leads to a third remark, 
 it is impoflible upon his own fcheme, that his gog and magog 
 fhould be the fame, as is intended in the prophecy : for, his 
 fchem^e fays, they v/ere configned to an age of torment in hell ; 
 and could not come out of that flate till they died there ; and 
 that then they had no more concern v/ith it, than the dead have 
 with this. Confequently, they muil have died there before they 
 could come out : and v;hen quicken'd, muil be tranfmuted to 
 fome other llate^ where ihey would have no more concern with 
 that new earth w^orld, than the dead have with this. For cer- 
 tain, when quickened from the fecond death, they cannot be 
 found there, roving over the four quarters of that earth, medi- 
 tating and attempting an alTault upon the camp of God : be- 
 caufe, before they died, they belonged to that new earth, refur- 
 redlion world ; they lived in it, were tormented and died in it, 
 and can no moi:e belong to it, after death, His \Yrong notion 
 " ' (?f 
 
( 246 ) 
 
 of this death, and of ages in the future ftate (which will be 
 refuted hereafter) forces him upon the abfurddo6lrine of tranf- 
 mutation into different flates and worlds. Let it be noted, 
 once for all, the fcripture knows and teaches but two flates and 
 worlds for mankind ; the one vifiblc, the other invifible ; the • 
 one temporary, the other eternal. Now, his gog and magog 
 were in the invifible, new earth, refurredlion world : that world 
 where he fays heaven, earth and hell are : there they lived and 
 died, and have no more concerns with it. Certainly then, they 
 cannot infeft the camp of God there, where they have no con- 
 cern, no more than the dead can infeit us, who are living. 
 Befides, on his general plan, when quickened, they are tranf- 
 muted to another ilate and world, dian that to which they be- 
 fore belonged ; with which, after death, they have no more 
 concern. I afk, what world is it ? it cannot be the refurredlion 
 world, or that world v/here heaven, earth and hell are -, for this 
 they belonged to before. It muft it feems be then, an anoni- 
 mal, new-created world : and as often as they die and are 
 quickened again, new worlds and fhates mufl be created, to 
 accommodate their tranfmutation. Can any thing be more 
 irrational, romantick and incredible ? 
 
 To introduce the more particular remarks which follow, I 
 would obferve, the apoftle inferts the nrft refur-reclion, and the 
 reign of Chriila thoufand years ; with the fubfequent attempt 
 of gog and magog, before the general refurredlion and laft 
 judgment. This author tranfpofes the whole after the judg- 
 ment, into the new earth, as hath been noted. Why this arbi- 
 trary tranfpofition, without neceility ? Why is not the com- 
 monly received opinion, the truth ? viz. that this firfl is a fpi- 
 ritual refurre6tion of the church of God, to reign in eminence 
 and glory in the fpirit, purity and pra6tice of genuine chrhliani- 
 ty, for a long period, termed a thoufand years, in this world, 
 before the laft judgment. He fays no, it means the tirfl rcfur- 
 reftion in kind, to reign in eternal life. It implies a fecond, in 
 which the wicked when fitted for it, will be raifed in companies 
 in the fame kindof refurredtion : and fays, the true feries of 
 events is this : that after the deftrudbion of antichrift, fatan will 
 be bound in the bottomlefs pit, as Rev. 20th. 1,2,3 verfes : 
 that the next event wilV be the general refurredlion & laft judg- 
 ment. 
 
( 247 ) 
 ment, as fet forth from v. 1 1 th, to the end of the chapter : 
 and that the whole account from the 3d to the i ith v. belongs 
 to his refurredion world, p. 370,1,2. If the reader would fee 
 the comnaon conflrudtion vindicated, and a literal refurreclion 
 as here contended for, folidly confuted, he may confult Dr, 
 Whitby^s feled treatife on the fubject, and Mr. Lowman on 
 this pafTage. But without regard to what they have faid, I 
 mufl follow this author in his peculiar notion. He afllgns three 
 reafons, as infuperable difficulties, againll the received con- 
 ftrudion. ( i .) " The firft refurre^lion implies a fecond, but a 
 fecond in kind there cannot be, for this will be the lafl, and the 
 judgment inilantly fucceed," p. 382. (2.) That inftantly, 
 after a thoufand years reign of genuine chrifliianity, there Ihould 
 be found fuch fwarms of abandoned wicked men ^^ as to com- 
 pofe gog and magog, here defcribed as the fands of the fea, 
 " it is faid exceeds all belief.'* A (3d) is, that the coming of 
 our Saviour, is compared to the coming on of the flood in the 
 days of Noah, for the univerfally prevalent wickednefs of the 
 earth. Mat. 24. 37,38,39 : and when he comes, it is faid ihall 
 he find faith in the earth, Luke i § . 8 . The coming of our 
 Saviour in thefe texts, I take to be his coming to the deilruclion 
 of Jerufalem, and not to final judgment : and the difobedient 
 to be punifhed at his fecond coming, as defcribed 2 Thef. i . 
 7,8,9, are the finally difobedient of all ages and generations, 
 and not of that generation only, which preceeds the judgment, 
 Thefe texts therefore, to me appear befide the purpofe. The 
 other objedlions deferve attention. As to the firft objedlion : 
 This glorions ftate of the church may be termed the firft refur- 
 redlion of it, not in kind, (it is conceeded to be the laft of that 
 fort) but in reference to the general refurredion of the juft j 
 when all the fons of God will be manifefted, in all their glory. 
 It will certainly bear, by far, the moft clear and lively refemb- 
 lance of the glory and happinefs of the church in that day, of 
 any ftate of it, ever feen in this world : and on the ground of 
 this refemblance, may with great propriety be termed, a firft 
 rcfurreftion. I fee no difficulty in it, for the apoftle doth not 
 limit it to the fame kind of refurre6lion, nor hath any one au- 
 thority to do it. This conftru6tion heightens and aggrandizes 
 our views of the eminence, glory and importance of this ftate 
 
 of 
 
( ^48 ) 
 
 of the church in this world, aad of that moft interefting penod 
 to mankind -, which fecms the dired intention of the apofcle. 
 What can aggrandize our conceptions of it nriore, than to be 
 taught, that under this long, glorious reign of Chrift,fuch will 
 be his fubjefts for mu] dtude, moral excellency and happincfs, as 
 to exhibit a very lively refemblance of the general, glorious 
 refurredion of the juft ? As to his fecond objedion : " That 
 inflantiy after fuch a long and happy reign of pure religion, and 
 immediately preceeding the judgment,'* as he reprefcnts it, p* 
 3^3 j4> ^^fuch fwarms of v/icked men Hiould be found on earth," 
 would upon this Hating, I confefs, be incredible ; but when the 
 miftating of the fid is correfted, and the text itfeif is confulted^ 
 the fcripture account is perfedlly credible. It {lands thus, Rev„ 
 10, 1,2,3,7,8,9. " And I law an angel come down from, hea- 
 ven, having the key of the bottomlefs pit> and a great chain in 
 his hand : and he laid hold on the dragon that old ferpent, 
 which is the devil and fatan, and bound him a thoufand 
 fears, and Gail: him. into the bottomlefs pit, and iliut him* 
 up, and (cl a feal upon him, that he fliould deceive the nati- 
 ons no more, till rlie thoufand years fhould be fulfilled : and 
 after that, he m.ufl: be loofed a little fcafon." " And when the 
 thoufand years are expired, fatan fliall be loofed out of his pri- 
 fon, and fhall go out to deceive the nations, which are in the 
 four quarters of the earth, gog and magog, to gather them to- 
 gather to battle, the numiberof whom is as the land of the fea. 
 And they went out on the breadth of the earth, and compaiTed 
 the camp of the faints about, and the beloved city : and fire 
 came down from God out of heaven, and devoured them.'* — 
 Upon which I obferve (i.) 'tis certain, v/hen fatan is bound, 
 mankind are living as nations in this world, according to the 
 common couife of it. This is allowed. And it is faid his con-- 
 finem.ent is before the judgm.ent. (sdly) Itis fully and llrongly 
 implied, that they would continue to uveas nations in fuccefllvc 
 generations, on this famiC earth, during the whole thoufand 
 years in a Hate liable to be deceived. To prevent which is the 
 afflgned reafon in the text, wherefore fatan is bound. It is 
 thence certain, the refjrredlion and general iudgment cannot 
 be the next event, to his being bound „ For if the nations were 
 to be im.mediately fummoned -to judgement and configned to 
 
 their 
 
( -49 ) . . . 
 
 their future ftate, the very caufe of his reftraint would be of 
 eoarfe fuperfeded and made void : there would be no nations 
 for him to deceive, nor any reafon v/hy he fhould be bound to 
 prevent it; The fuppofuion of this next event, is a manifefb^ 
 abfurd inconfiftency; And (jdiy.) it is as fully and ftrongly im- 
 plied, as well can be, that mankind fhould continue as nations 
 upon this fame earthy during this v/hole period ; and under this 
 circumftance of diftinguiUled happinefs^ above all other periods 
 of time, ''that they fhould be exempt fromhisdeceptivev/iles.'' 
 It is exprefsly afferted that *' the feal is upon him," and that he 
 jfhould deceive the nations no more, till the thoufand years be 
 fulfilled," This cannot be after the judgment i for there will 
 be no nations on earth to be exempt from his wiles. It cannot 
 be applied to thofe in hell, for they are deceived and undone 
 by his delufionsi It is every way clear from the text itfclf, that 
 this happy millennium flate will be in this world, before the 
 general judgmento It feems^ it will not admit of any other 
 confiftent conftruclioni (4thly.) This reftraint is limited and 
 temporary ; the term is fixed, and when it is expired, it is 
 exprefsly faid '' he muft be loofed a little feafon." Certainly, 
 this " little time" is long enough for him to do his horrid Work 
 of deceiving the nations again ; and of courfe it is long enough 
 for us to account for it : for infpiration doth not give us ari 
 account that is incredible.. This corrects the miftating of the 
 fact : " that the millennium immediately preceeds the judg- 
 ment ; and that inflantly fuch fwarms of wicked men appear on 
 earthi" For this "little time" intervenes between the two e- 
 vents : and necefTity obligeth us to conclude it long enough, 
 for the whole work narrated, to be efFe6ted in it^ It is inferted 
 for this very purpofe^ This alone is fufiicient w filence and 
 rem.ove the objedtion; (SthlyO The continued account, 7,8 
 verfeSi teaches ''fatan is loofed and comes out of his prifon'* 
 alone, and not bringing gog and magog with him.- They were 
 not caft in with him, they do not come out with him, they 
 never were there 3 for the text fpeaks of them as living among 
 the nations of the earth, who are reprefented as dv/eliing in the 
 four quarters of the earth in the fame manner, after, as before 
 his reftraint, and as they had been all along, during the time 
 of it. They could hq; be thofe^ before deceived by him, tor- 
 
 . Kk ir^ented 
 
fnented v/nh fum, and who had died a fecond death in hell ; 
 for he goes forth to deceive them, whom he had been hitherto 
 reflrained from deceiving ; and not any who were undone by 
 his delulions* The whole of this plain account is all in favour 
 of the common conflruftion, that the millennium is before the 
 refurredion and judgment, and is a fulljufiincation of it : and 
 is irreconcilable with his, which places it after the judgment. 
 The adivity of fatan v/hen loofed is great, extended over the 
 four quarters of the earth 5 his arts doubtlefs em;ployed upon 
 the lefs enlightened and m.oft likely to be deceived of the nati- 
 ons of the earth : and his fuccefs is great,, the deceived ^^ are as 
 the fand of the fea." But v/hat is there at iirft fight, incredi- 
 ble in all this ? This '^'little time" as hath been noted^ mufl of 
 neceffity be fuppofed fufiicient. If any one finds himfelf diffi- 
 culted, let him fuppofe this little time, but a twei^.tieth part of 
 the thou fand years^ to which, it leem.s compared ; fifty years -, 
 or, a fortieth part, which gives twenty-five years : if he confult 
 human nature, fa6ts, and the natural circumstances of this cafe, 
 he will find tim.e fully fufncient, to account for it* We know 
 how a commion caule of vertue, v/ill infpirit m.en : how foon 
 did the h:>int of it pervade, and combine millions upon this 
 continent ? what great things were atchieved, againft the greats 
 efl oppofition, in a little tim.e. eight years ? and thepafllons of 
 evil men are ullially m.ore violent, and their activity greater in 
 purfuing their enterprlzes, than the vertuous. How eafily 
 unprincipled men are deceived, and hov/ impetuous their palTi- 
 ons, when fpoil in abundance is their object, is Vv^eil known, as 
 was with gog and magog in Ezekiel, v/hofe fpirit is here de- 
 fcribed* And when evil and m.ifchievous men break loofefrom 
 reilraints^ tliey are very apt to precipitate into great excefs and 
 violence. And it is v^ell known that very great things have in 
 fa6t been done in a little time, by the united arts of intrigue, 
 deception and violence, as in the fudden rife, and extenfive 
 fpread of the mahomiCtan empire, and other inflances. And 
 natural circumfiances iliew how tem.pting the cbje6t and enter- 
 prize, in this cafe. From the Hov/ing abundance of hundreds 
 of years of peace and plenty, and when under an extraordinary 
 blefling, from God : as alfo from the flattering profpedl of fuc- 
 cefs, in going againfl a people unufed to arms, having for fome 
 
 hundreds 
 
hundreds of years beat their fwords into ploTvfhears, and livJed 
 in the fweetcft harmony and peace, under the iniiuence of that 
 charity, v/hich thinketh no evil ; and therefore might readily 
 be thought to be eauiy furprized, plundered and taken. And 
 when in addition to all this, is confidered the extraordinary 
 pains to deceive, unite and cement all the v/icked in the four 
 quarters of the earth, in this grand enterprize ; it feems very 
 eafy to conceive, in lefs than t v/enty years, a number from the 
 feveral nations, might be inliegued and combined in it, as^ 
 large as that of Judah and Ifrael in the days of Solomon, v/ho 
 are faid to be *^ as the fand by the fea," i Kings 4. 20, Nothing 
 is here taken for granted, but what is natural and fuppofable, 
 and the conclufion deduced is altogether credible. In a v/ord,. 
 every part & circumftance in the whole account pleads ftrongly 
 for it to {land in the connexion, where infpirarion hath placed 
 it ; before the laft judgment : and as (Irongly, againil the tranf- 
 poficion of it, to his refurredtion world. The objedlions be-- 
 ing removed, and the common faith of chriiblans fufficienriy 
 confirmed ^ I proceed to fuggeii fome greater difficulties a- 
 gainft his tranfpofition, and other parts of his fcheme. His 
 notion of this binding of fatan in the bottornlefs pit, as the next 
 event immediately preceeding the judgment, and to continue 
 a thoufand years, is diredily oppcfed to plain fcripture : for the 
 devil and his angels, are refervcd in cveriaiting chains of dark- 
 nefs to the judgment of the great day, Jude 6. and as fure to be 
 brought into judgment in that day, as the unjufi mtn, who are 
 referved to it. If the devil here be a coliedlive noun;, as he fays 
 maybe, v. loth, p. 294, including the devil and his angels, they 
 are all chained andfealed in the bottomlefs pit, before the judg- 
 ment, and to continue fofor a thoufand years : and their appear- 
 ance in the general judgment, is an abfolute imipolTibility. And 
 how (hall the fainrs be affeiTors with Chriil, to judge the angels 
 as he reprefents ? p. 281, As certain therefore, as thefe fatlea 
 angels ihall appear in the judgment of the greatday,fo certainly 
 falfe, it feems, muil his conilrudion of this paflage be. A plan 
 to fave all men, and to fave the devil and his angels from the 
 future judgment alfo, mufl be very extraordinary. Flad the 
 writer perceived this confequence, we truft he would not have 
 adopted his conftrudion, Again^ his notion of the wicke^'^ 
 
 difturbing 
 
( ^5^^ ) 
 difturbing and terrifying the faints ot God in the future world, 
 
 is dire6tiy oppofed to, and confuted by many fcriptures. It is 
 confuted by the fcripturedodurine of the future judgment, which 
 in all defcriptions of it exhibits the wicked in an utter incapa- 
 city of difturbing or injuring the faints of God. After iudg- 
 ment, the wicked are reprefented, ^' burnt up as an oven,'' 
 ♦• deftroyed," ^' im.prifoned in a ilate of clofe confinement," 
 "^"^ cafe into the lake of fire,'' &Co How is it pofTible, chaff and 
 tares, fevered from the wheat and burnt up with unquenchable 
 fire, fhould ever injure the wheat gathered into a place of per- 
 fc6l fafety P or, ^^' the wicked fent into everlailing puniiliment^ 
 fhould m.oleil the righteous ? — it is confuted by the conftant 
 reprefentarions of the future fecunty & bieiTednefs of the righ- 
 teous, It is utterly inconiiftent with their promifed everlafting 
 refi: : with the fecurity of their treafures in heaven, where no 
 deilroyer or dillurber can ever come : and with their perpetu- 
 ally enjoying the prefence and beholding the face of God and 
 the J_.amb forever, And it is confuted by the confoiation new- 
 given them, in this very article : *' In nothing terrified by your 
 adverfaries ; which is to them an evident token of perdition," 
 (which lliaii devour the adverfaries, Heb. i o. 27 .) ** but to you 
 of falvation, and that of God," Phil. i. 28. fo 2 Thef. i. 6,7, 
 9 verfes, *' Seeing it is a righteous thing with God, to recom- 
 penfe tribulation to them that trouble you," ^^ and to you v/ho 
 are troubled reil with us." How is it effecVed ? v/e are taught 
 ver. Qth, -• when they fhaJl be puniihed wivh an everlafting de- 
 ftrudcion, from that blifsful vrtitnct of the Lord ; which the 
 righteous fhall eternally enjoy." From all which, it feerns very 
 evident, that the millennium in this prophec}^, can upon no 
 fcherne be after tVLt general judgment. For, no fuch enemies, 
 as gog and m.agog, can ever fo mioleil and terrify the faints of 
 God, with their " form.idable attempts and appearance" after 
 that day. We have already noticed the inconfiftency of the 
 fcherne of thefe -rebels. When they died in that next ftate. they 
 ought to have quitted that workd, and to have been tranfmuted 
 into forne other, But there they rove, attempt mifchief, and 
 are killed the third time. Now fureiy, they mufr be tranfmuted . 
 No, after this defcruction by fire, upon the allowed conflrudtion 
 ofverfe i©th, p. 294. they are c^it into the lake of fire to be 
 
 tormented 
 
( ^53 ) 
 tormented for ever and ever : after the third death, it feems, \ 
 
 they are in the fame world and place to which they were con- 
 figned before the fecond death -, upon which, they had no more 
 concern with it than the dead have with this living world. — . 
 Here is contradiction upon contradiction, one part of the fcheme 
 oppofing and deilroying the other : and this gog and magog 
 v^ho are brought up, as friends, to fupport the fcheme, are fuch 
 outrageous rebels againft its laws of death and tranfmutaticn, 
 as in htt to daih the whole into ruins. Moreover, the fcheme 
 is felf-fub verted and deltroyed another way. The apoflle has 
 fixed it as explicitly as pofTibie ^^ that death is the laff enemy 
 that fhall be deftroyed. " This means, fays this author, the fe- 
 cond death :" and tells us, p. 215,216. "nov/ the fecond death 
 can be deftroyed no way whatfoever, but by putting an end to 
 its power over thofe, who are the fubje6lsof it/' But upon this 
 fcheme, this fecond death and laft enemy may be deftroyed and 
 reign no more ; and yet fin not be deftroyed, nor the wicked 
 ever have a refurre6tion to reign in life. For when the ftubborn 
 wicked have died the fecond death, and arc quickened and 
 tranfmuted into the firfc of ages; the fecond hath fpent its whole 
 force, and is abfolutely deftroyed : it can never reign over them 
 again, any more than the firft death can, after the general refur- 
 reCtion : yet, fin is not deftroyed, they are ftubborn ftill, and 
 under the reign of the third death, And upon this plan, they 
 may be under the fourth, fifth and fiftieth. Infallably they can 
 never be faved, becaufe fin can never be deftroyed in them. 
 The laft enemy that ever will be deftroyed, he fays, is the fe- 
 cond death : this is deftroyed in the firft quickening and tranf- 
 mutation ; yet they are under the power of fin. Now a mian 
 muft be loft in natural arithmetick, to fay, the third, fourth, 
 fifth or fiftieth, is the *^fecond.'' Their v/hole fcheme then, is 
 felf-fubverted and deftroyed, and all their hopes built upon it, 
 are buried in its ruins. Surely, a man, w^ho will not receive 
 conviction and quit an error, when m.athematically demonftra- 
 t^^, fo that he m.uft give up his natural arithmetick and the dif- 
 tinfbion of numbers, to retain it, is, irrecoverable by argumen-^ 
 tation. This deftruCtion of it, is abfolutely unavoidable : for 
 this pleaded fecond death, muft be maintained, to void the 
 ^rgum.ent from the laft fentence., and confirm, the dodrine of a 
 
 .next 
 
next limited ftate ; to evade the argument trom " the worm 
 that dieth not/'&c. Mark 9. And the quickening and refurrec- 
 tion from it, muil be m.aintained, to iupport the do6t];ine of 
 tranfmutation, v/hich becomes rreceiTary, to avoid the argu- 
 ment, from their being torm.ented day and night forever and 
 ever. Rev. 20. 10. Now, it is infallible, '' that death is the 
 laft enemy that fli all be deftroyed," and the fcripture teaches 
 but two deaths, the firft and fecond, take which of them they 
 will, (this author takes the fecond) the v/icked, that are not 
 recovered and faved, v/hen that isdeilroyed in their quickening 
 from it, can never be fayed : for after this lail enemy is deftroy- 
 ed, ail hopes of the defcru6Lion of fm in their fenfe, and confe- 
 quently offalvation, are plainly, abfoluteiy and finally excluded 
 and deftroyed. The like embarraffment, from fcripture or 
 reafon, or both, attends ail other parts of this fcheme. The 
 do6i:rine of difcipiine applied to the future ftate, hath been re- 
 futed, and fnewn to be attended v/ith fuch grofs abfurdities, as 
 can never be admitted. The do6t:rine of purgatory, and of hell 
 as a purging Ere, to prepare the v/icked for the heavenly inhe- 
 ritance, is one of the grofieft corniptions in ail corrupt religion. 
 It is to be abhorred and deteffied by all men, for the " impiety** 
 and '^ abfurdity** of it, , For the impiety of it : for to afcribe 
 that moral, divine change that meetens men for heaven, to the 
 operations of future torment, which every where in fcripture is 
 afcrlbed to the Spirit of Grace, is grofs impiety. It is not pre- 
 tended, that the Spirit of Grace is given to the wicked, there : 
 and if it was, the fcripture confutes it. Again, to afcribe fuch 
 an omnipotency to this future torment, as to divinely change 
 and fanctify all the wicked, when abandoned as accurfed, to 
 utter ruin ; is as abhorrent to our rational and moral fenfe and 
 feelings, as the do6^:rine of tranfubiLantiation is to our natural 
 fenfes : and it is alike, arnonfter of abfurdity. The fceptical 
 doctrine, of ^^ wife, rational, more effe(5lual means to be ufed 
 for their recovery," is confuted by the gofpel conftitution— 
 by the dodrine of retribution— -by the "parable of dives, and by 
 the repeated declarations of our Lord ^^ that they fhall be caft 
 out of his kingdom,'* from the grace, privileges and means of 
 it. And we have fnev/n in another place, that by fcripture, 
 ail hopes are excluded^ and every way of efcape is barred, to.. 
 
 thofe 
 
( 255 •) 
 
 thofe who die in their fins. To fay the door of mercy is open 
 to thern, is to contradidt our Saviour, who faith it is Ihut^ 
 And to fay they are referved for the great blelLng of fife *' to 
 reign in life for ever/* is in the face of the lail fentence, which 
 dooms them as "accurfed into everlafting fire and punilhinent. 
 And to name no more, to fay that our Lord reigns over them in 
 a difpenfation " of darknefsj" " outer darknefs," and "the 
 blaclinefs of darknefs forever" for the fame purpofe that he now 
 reigns in a glorious difpcnfation of light in this world, viz. " to 
 enlighten, fandify and lave men ; is fuch a m.onfter in fuppofi- 
 tion, as one would think no man could admit, unlefs his mind 
 was fo blinded in this inftance, as to fubdue his reafon and 
 mental feelings, to infenfibility. 
 
 What further proof can be requifite, to demiolifli this fcheme 
 tJtterly, to remove all fceptic doubt, and let thcTe gentlemen 
 down fatisfied in the common chriftian faith ? Will it be effec- 
 tual to prove (i.) that gofpel promifes, are promifes of the 
 heavenly inheritance, in the kingdom of our heavenly Father ? 
 (2dly.) that thefe promifes and this inheritance hath been the 
 great obje6l of the faith and hope of good men in all ages, with 
 a hope v/hich cannot difappoint them ? and (jdly,) that in 
 the great day of the refurredcion and lafl: judgment, they will 
 in fa6l be put'in the polTeffion of this inheritance, in' that glo- 
 rious kingdom P and lailly, that when the righteous are tranf- 
 iated out of Chrift's kingdom, into the kingdom of their hea- 
 venly Father (the kingdom being given up to him) that then 
 the wicked jQiall be fhut out of this kingdom and have no in- 
 heritance in it ? All this I iliould think, mull fully fatisfy every 
 candid, impartial m.ind : if we make full proof of it, I can fee 
 nothing wanting. Wherefore I would proceed to fhew (i.) 
 gofpel promifes are promifes of the heavenly inheritance in the 
 kingdom of our heavenly father. Molt readers perhaps may 
 judge this too evident to need proof : and truly, the fcripture 
 fo abounds with thefe great and precious promifes, that I did 
 not expe6l thefe two firil propofitions would have been difpu- 
 ted. But we are told '^ that the reward promifed under the ad- 
 miniftration of Chrift's kingdom in this prefent ftate, in order 
 to perfuade nien to be his good and faithful fubjeds, is not the 
 final happiaefs God iiitends to bellow upon them j but the hcip-. 
 
 pinefs 
 
pinefs of that ftate which intervenes bet-vveen the refiifre^tion 
 and God's being all in ailj" p. 2II. In like manner it is faid 
 of gofpel threatningSi ^^ that they point out the nnifery of this 
 intermediate ilatej and not mifery that will hare no end," p.2230 
 To clear this point ; I would note fome things more generally, 
 to enable any attentive reader to recollect thefe precious pro- 
 mifes, in plenty, and then particularize fome inftances of proon 
 It may be noted, that the great falvationof Chrift in the future 
 V/oridj certainly includes the heavenly inheritance ; fo that all 
 the promifes of this falvation, are promifes of this inheritance,, 
 ■*' Chrifl: is the author of eternal falvation, to all that obey him :" 
 this falvation certainly includes the heavenly inheritance. 
 The gofpel commifnon carries this glorious promife in the mce 
 of it. So all the declarations of our Saviour and his apoftles. 
 *^ he that believerh fhall be faved/' fnall not perilh, but have 
 everlafting life— -^"^ believe and thou Ihalt be faved," &c, are 
 promifes of the heavenly inheritance ; and the contrary threat-- 
 iiings to final unbelievers, are threatnings of diiherifon and ex- 
 clulion from that inheritance : and thefe are numerous in the 
 gofpel, a6ls, &c. It m.ay alfo be noted, all the promifes of 
 *' heaven" '* the kingdom of God," '^the kingdom of heaven," 
 rmd ** of the father," at and after the future judgment, are pro- 
 mifes of the heavenly inheritance. " Ye fliaii have treafures in 
 heaven," " great fliall be your reward in heaven," '^^ it is the 
 Father's good pleafure to give you the kingdom," *^ ye fhall 
 ihine as the fun in the kingdom of your Father," &c, are ail 
 prom.ifes of that fort. The fame may be noted of all the pro- 
 mifes of future bleffednefs made to that " faith whereby the juit 
 do live," and " to that repentance which is unto life, and to 
 iVi ration ;" they are promifes of the heavenly inheritance, and 
 are numerous in the o]d teftament and new. So are t\\t pro^ 
 mifes of feeing God- -that he v/ill be their God, and exceeding 
 great reward— and that great gofpel promife *' he will be their 
 God and they fhall be his people, his fons and daughters." As 
 Paul teaches us to argue from the grant of adoption, *' if chil^ 
 dren, then heirs, heirs of God, and ioint heirs with Chrift," 
 Rom. 8.17. Heirs of what ? why of that glorious kingdoir^ 
 when *' God is all in all," for Chrift is miOre than heir, he is 
 Lord of his own kingdom. Thefe general references might be 
 
 thought 
 
( 257 ) 
 thought fufficient ; but to put it out of difpute, we will particu- 
 larize further proof. We know " that Chrift hath obtained 
 eternal redemption, and is a mediator to this end, that the called 
 " (according to God's purpofe) might receive the promife of 
 eternal inheritance," Heb. 9. 1 2, 1 5 . They certainly then, do 
 receive this promife. God hath prepared for them a city and 
 kingdom in heaven, and " they are now come to Mount Zion, 
 the city of the living God, the heavenly (not earthly) Jcrufa- 
 lem, and to an innumerable company of angels, to the general 
 aflembly and church of the firft-born which are written in hea- 
 ven, (not in the new earth) and to God the judge of all," &c. 
 Heb. 1 2. 22,23. How arc they come to all this ? not in pof- 
 feffion, but by promife. And " now receive a kingdom which 
 cannot be moved, v. 28th. How do they receiveit ? There is 
 but two ways, the one by promife, the other by, or in actual 
 polTeiTion. It is by promife only, they now receive this king- 
 dom. What kingdom' is this ? not his refurrcdion kingdom^ 
 for that we are told will be moved and given up. It is that 
 kingdom then, wherein " God is all in all" which cannot be 
 moved, which they now in faft, receive by promife. St. Peter 
 teaches the fame, " that they are begotten again " to a lively 
 hope,"—" to an inheritance incorruptible, and undefiled, and 
 which fadeth not away, referved (not in the new earth) but m 
 heaven for them. For who ? not all the lapfed fons of Adam^ 
 but thofe " who are kept by the power of God, through faith, 
 unto falvation, ready to be revealed in the laft time," the laft 
 day, the end of time, i Pet. i. 3,4,5. And what doth this 
 lively hope Hand upon, but the promife of God P for, every 
 hope of this inheritance not founded on a divine promife, is 
 prefumptuous and vain. He alfo gives' the promife of an in- 
 corruptible crown, to be received at the appearance of Chrift, 
 in the great day, i Pet, 5. 4. St. John is exprefs in point. 
 *^ This is the promife that he hath promifed us, even eternal 
 life," I John 2. 26. Our Saviour gave this promife, and ever- 
 lafting confolation to his difciples, at parting. " Let not your 
 hearts be troubled, ye believe in God, believe alfo in me : in 
 my Father's houfe (heaven) are many manfions -, if it were not 
 fo I would have told you : I go to prepare a place for you : 
 and if I go and prepare a place for you^ I will come again, and 
 
 L 1 receive 
 
( 258 ) 
 
 -receive you unto myfelf, that where I am ye may be alfo." 
 John 14. 1, 2,3. At his fecond coming he will receive them 
 into this heavenly inheritance. So they undoubtedly under- 
 ftood him j and he without doubt intended it, in this gracious 
 promife. Neither, doth the fulfihnent of thefe precious pro- 
 mifes fufpend and reft upon the will, power or vertue of the 
 abandoned part of the creation j but upon the oath and immu- 
 tability of God, as the apoftle teacheth, Heb. 6. 17,18,19 & 
 20th verfes. " Wherein God willing more abundantly to fnew 
 unto the heirs of promife the immutability of his counfel, con- 
 firmed it by an oath : that by tv/o immutable things, in which 
 it was impoffible for God to lie, they might have ftrong confo- 
 lation, v/ho have fled for refuge to lay hold upon the hope fet 
 before us : which hope we have as an anchor of the foul, fure 
 and ftedfaft, and which entereth into that within the vail, whi- 
 ther the forerunner is for us entered, even Jefus, made an high 
 prieft forever after the order of Melchifedec/' Thefe promi- 
 ses fo confirmed, are not made to all men, but to thofe who 
 have fled for refuge to lay hold upon the hope fet before us. 
 They are not promifes of an inheritance in a new heavens and 
 earth i Chrift hath not entered a forerunner there— they have 
 noexiflence : but they are promifes of the heavenly inheritance. 
 For their faith and hope founded on them, as an anchor of the 
 foul enters within the vail, into heaven itfelf, where Chrift their 
 forerunner hath entered, to take the poflfeflion in their behalf, 
 and to infure their adual poflfeflion of it, in the great day ap- 
 pointed for it. Thus clear and numerous are the gofpel pro- 
 mifes of the heavenly inheritance, announced by our Saviour 
 and his apoftles, to convert finful men to God, to eftablifii and 
 comfort believers^ and " to make them good and faithful fub- 
 jeds to Chrift.'' This flrft point being clear beyond difpute 
 or doubt, I proceed to fhew (2dly.) that anfwerable to the 
 great deflgn of them, thefe promifes and this inheritance hath 
 been the great objed of the faith and hope of good men in all 
 ages, and with a hope which cannot difappoint them. This is 
 conftruftively conceded in their famous note, p. 2533 and need- 
 eth not to be laboured. Paul proves it, by that cloud of 
 witneflfes and heroes of faith, who lived before the coming of 
 Chrift, produced by him in Heb. 1 1 th chapter^ who were all 
 
 looking 
 
C ^59 ) . ^ 
 
 looking for and defiring a heavenly city and country (not a- 
 new earth one) " prepared for them of God/* and lived and 
 died in the faith and hope of it, by embracing the promifes. 
 Our Saviour teaches and urges it the duty of all, ^^ to lay up 
 their treafures in heaven," not on the earth, new or old ^ " to 
 feek firft the blefiings of the kingdom of God," ^' to labour for 
 the meat that endureth to everlafting life," and not for ages in 
 the new earth. And St. Paul exhorts chriilians " to feek the 
 things that are above, where God and Chrift are," and " to fet 
 their afFedions on things above, and not on things on earth," 
 new or old : and animates them to it, with the hope " that 
 when Chrift who is their life -ihali appear, they aifo ihall then 
 appear with him in glory," Col. 3. 1,2,3,4. And he exhibits 
 thefe great obje6ls of the chriftian faith and hope, not only as 
 the objedls by which chriftians ought to be, but are in fa6l in- 
 fluenced and governed in their labours and fufferings in this 
 world. 2 Cor. 4. 16,17,18. and ch. 5. 1,2,3,4,5. "For which 
 caufe we faint not, but though our outward man perifh> yet the 
 inward man is renewed day by day. For our light affiidion, 
 which is but for a moment worketh for us a far more exceeding 
 and eternal weight of glory ; (here this author admits eternal in 
 the ftridb fenfe) while we look not at the things which are i^ttn, 
 but at the things which are not feen : for the things which are 
 feen arc temporal -, but the things v>^hich are not feen are eternal. 
 For we know, that if our earthly houfe of this tabernacle were 
 dilTolved, we have a building of God, an houfe not m.ade with 
 hands, eternal in the heavens." (Not the new earth). '^ For 
 in this we groan earneftly, defiring to be cloathed upon with our 
 houfe which is from heaven : if fo be that being cloathed, we 
 Ihall not be found naked. For we that are in this tabernacle 
 do groan, being burthened : not for that v/e would be uncloath- 
 ed, but cloathed upon, that mortality might be fwallowed up 
 of life." The connexion fhews that at the time when mortality 
 is fwallowed up of life, then they fhall be put in polTefTion of 
 their houfe and inheritance which is eternal in the heavens. 
 Nor can they pofTibly fail of it for the reafon added. " Now 
 he that hath wrought us for the felf-fame thing," (this faith^ 
 hope and meetnefs for it) " is God " (who will certainly com- 
 pleat this whole work) "who aifo hath given unto us the earneft 
 
 of 
 
( 26o ) 
 of the Spirit :'* to infure their poiTeiTion of this heavenly inhe- 
 ritance in that appointed time, of the refurre^lion. And in the 
 following verfes he goes on to fhev/ how they lived and were 
 governed by thefe great objedts of the chriftian faith and hope. 
 And " the faving grace of God teaches chrilTians to be looking 
 for this bleffed hope, at the appearing of the great God our Sa- 
 viour," Tit. 2. 11,12513. This was fo notorioufiy the com- 
 mon faith of all chriflians in that day and age, that the apoftle 
 appeals upon it, to perfecuted chriftians, in thefe words, 
 ^' Knowing in yourfelves that ye have in heaven (not on earth, 
 new or old) a better and an enduring fubftance," Heb. 10. 34. 
 and exhorts them in, the next verfe, " not to cail away their 
 confidence, which hath great recompence of reward," And 
 in the laft verfe tells them it is ^^ the falvation of the foul." 
 This point cannot labour with any one, who attends to the 
 governing faith and fpirit of the apofties and primitive chrifti- 
 ans. I will only add, they cannot be difappointed in this hope. 
 ^^ It is a hope that maketh not afhamed," Rom. 5. 5. and it is 
 promifed, " they fnall never be confounded." Principally, 
 becaufe, as the promifes are founded on the truth and immu- 
 tability of God ; fo the time of their fulfilment is infallibly 
 fixed and afcertained : fo that nothing might be wanting to 
 fupport '^ the great confolation of the heirs of thefe promifes." 
 Our Saviour and his apofties have fixed the time of their ful- 
 filment to the great refurre6lion and judgment day. So that 
 the faith and hopes of all good men in all ages (unlefs a few 
 uiiiverfalifus be counted an exception) will fuffer an amazing 
 difappointment, if they are not put in poiTefTion of the heavenly 
 inheritance, they have been looking, waiting, hoping for, in 
 that day. It is impoffibie, for (3dly.) it is certain^ that in the 
 great refurredion and judgm.ent day, they will be put into this 
 inheritance, in that glorious kingdom. The evidence of this, 
 I fhould think, is as clear and ftrong, as can be wiflied. All 
 the prophets, from Enoch to St. John, point us to it, as the 
 great day of retribution, and of rendering the rewards and pu- 
 niihmentsof the invifible and eternal world : and there is not 
 ^. hint m revelation of any other retribution, after this. Our 
 Saviour's motto is, ^^ Behold I com.e quickly, and my reward 
 Is with me^ to give every man according as his work fliall be," 
 
 Revc 
 
( 26i ) 
 Rev. 22. 12. to render to every one the full reward, either of 
 the promife or threatning. In his parables of the net-— of the 
 fower— of the pounds and talents he affures us at the end of. 
 the world, he will execute his promifes and threatnings in the 
 recompences of the invifible world, to the faithful and to the 
 wicked. And in the a 5th of Matthew he gives us the procefs 
 of the future judgnnent, and of the final everlafting fentences to 
 the one and the other. The great do6lrine of juftification af- 
 fure us, the juflified will then be favedfrom the wradi to come, 
 and be inflated immediately, in eternal life. And our Lord 
 hath promifed the good Ihali be rewarded in the refurreftion of 
 the jufl, Luke 14. 14. no doubt with the promifed rewards in 
 heaven. He repeatedly promifes to them that believe " ever- 
 lafting life, and that he will raife them up at the laft day." To 
 what ? undoubtedly to the inheritance of this eternal life, with 
 which he conneds the promife. Accordingly, Dr. Taylor 
 fays, ^^that the revival and refurredion of the body is frequently 
 put for our advancement to eternal life."-|- At his coming again 
 he will receive his faithful difciples to the manfions prepared 
 for them in heaven, according to promife, John 14. i,2;3. 
 And St. Paul makes their refurredion, when death is fwallow- 
 .ed up in vidtory, coincident in time, with their receiving their 
 houfe not made with hands, eternal in the heavens, as before 
 noted, 2 Cor, 5. 1,2,3,4. St. Peter teaches, his fecond coming 
 will be for the final regulation of all things, fpoken by all the 
 prophets. Ads 3, 21 , Certainly then he will fulfil all the pro- 
 mifes and threatnings relating to the future and invifible world. 
 And confequently, will put the faints into their final and eternal 
 promifed inheritance. Accordingly this fam^e apoftle tells us, 
 this " incorruptible inheritance is now referved in heaven" for 
 thofe " who are kept by the power of God through faith unto 
 falvation, ready to be revealed in the laft time"— the laft day 
 when time ftiall be no more— ^*^ at the appearance of Jefus 
 Chrift," when they lliall receive the end of faith, the falvation of 
 their fouls : " the grace to be brought to them at the revelation 
 of Jefus Chrift," 1 Pet. i, 4, 5,7 and 13th ; and he is as expli-, 
 cit as can be, *^ that faithful" under fliephards lliall receive 3, 
 crown of glory that fadeth not away," ^'^ when the cliJef ftiep- 
 hard fliall appear," and not at the end of ages of ages, after th.Q 
 - t NQte on Rom. 8. 11, future 
 
( 262 ) 
 
 future judgment, i Pet. 5. 4. St. Judc teaches chriftians "to 
 keep themfel\^es in the love of God, looking for the mercy of 
 our Lord Jefus Chriil (at his coming) unto eternal life/' Jude 
 21 . St. Paul is very exprefs ^' that Chrift will appear the fe- 
 cond time unto falvation/' Heb. 9. 28. and chriftians are to be 
 ^' looking for this bleffed hope, and the glorious appearance of 
 the great God, and our Saviour Jefus Chrift," to compleat it 
 at his coming, Tit. 2. 13. For in that day they ftiall be put 
 into their promifed heavenly reft : " reft with us,'* faith the 
 apoftle, 2 Thef. 1.7. "In that day" " all that love his appear-^ 
 ing iliall receive their crown, conneded with their inheritance, 
 2 Tim. 3. 8. and to pafs feveral other paflages which confirm 
 it. I would obferve, in addition to all thefe declarations and 
 promifes of their being put into the pofteffion of the heavenly 
 inheritance in that day- --they have now the infuring feal and 
 pledge of it, in the fpirit of promife given to, and received by 
 them, which confirms it Vvdth the greateft certainty. We read 
 once and again of chriftians receiving " the fpirit of promife," 
 " the feal and earneft of the Spirit," and are faid to be " fealed 
 to the day of redemption," (i.e.) until they are compleatly re- 
 deemed and put into their final inheritance. We have adduced 
 one, 2 Cor. ^, ^. under the foregoing head. I will adduce but 
 one paflage more to prove by this medium they will certainly 
 be put in pofTeflion, in that day, viz. thofe words, " in whom 
 after ye believed, ye were fealed with that holy Spirit of pro- 
 mife, which is the earneft of our inheritance, until the redemp- 
 tion of the purchafed pofl'eflion," Eph. i . 13,14 verfes. This 
 author admits " this inheritance" to be " the incurruptible, 
 heavenly and eternal inheritance." And that the redemption 
 here intended, is, the redemption and refurreftion of the body, 
 in the glorious " adoption of the fons of God," Rom. 8. 23, 
 p. 1 50,3,4 ; and the argument to our purpofe, feems very eafy, 
 clear and ftrong. The Spirit of promife is given to believers, 
 as the earneft and infuring pledge of their being put into the 
 polTeiTionof this heavenly inheritance "at the appointed time:" 
 ^^ this time" is given and noted, the redemption of their bodies 
 and glorious adoption in the great refurredtion and judgment 
 day : the pledge and earneft to anfwer the intention of it, will 
 continue until they arc adually put into poiTefrion : but the 
 
 pledge 
 
( i63 ) 
 
 pledge Is onlyunto this redemption of the purchafedpoflefTion^ 
 and therefore they will infallibly be put into pofTefTion of this 
 inheritance, in that glorious day. This is of fuch weight, that 
 with me it would be fufficient, if there were no futher confir- 
 mation. But v/e fee the whole tenor of fcripture teaches the . 
 fame thing. And this author himfelf teaches, *^ the faithful 
 fervants o? God will be immediately inflated in eternal life, 
 upon their refurredion in the great day," p. 90. No one will 
 difpute he means eternal, in the ftrid fenfe. And from this 
 lingle point, their do(5trine of the millennium is confuted and 
 abfolutely excluded. It is not pofTible to be avoided by a 
 pretence, that although they are " inflated in eternal life," yet 
 ■ the enjoyment of that inheritance may be deferred, till after the 
 millennium and thofe ages are ended. For it is an abfurd con- 
 tradidlion : it amounts to this, ''that they are put in and yet kept: 
 out of their inheritance at the fame time," and becaufe all thefe 
 forecited fcriptures, and many others witnefs againfh it, and for 
 another clear decifive reafon, which I fhall proceed to illuflrate, 
 viz. " becaufe our Saviour exprefsly configns them to this in-^ 
 heritance in the kingdom of their heavenly Father, in that great 
 day." Thefe are his words, " then fhall the King fay unto them 
 on his right-hand. Come ye blefTed of my Father, inherit the 
 kingdom prepared for you from the foundation of the world," 
 Mat. 25 . 34. This cannot be the new earth refurre6tion king- 
 dom, they tell of, for that is prepared at or after the judgment ; 
 but, by this fentence, they are introduced to poffefs another 
 kingdom " prepared for them before the foundation of the 
 world." It is doubtlefs that kingdom they " now receive" by 
 promife " which fhall never be moved," Heb. 12. 28. And 
 if v/e compare this fentence, with our Saviour's previous pro- 
 mife to put them into the a6lual pofTefTion of their heavenly Fa- 
 ther's kingddm, in that day : it fhould feem it mufl put it out 
 of difpute and doubt, in the chriilian world. For he tells us, 
 in the conclufion of the parable of the fower, that when he fliall 
 fettle the kingdom in the judgment day ; then (at that very 
 time) fnall the righteous fhine forth as the fun, in the kingdom 
 of tiieir Father. Who hath ears to hear, let him hear it." Mat. 
 13. 43. The kingdom is then changed. The final fentence 
 introduces the righteous into the heavenly inheritance ; and 
 
 with . 
 
( ^64 ) ^ 
 
 ^ith It, they are tranflated out of the kingdom of Chrift, into 
 the kingdom of their Father, to fhine as the fun in that king- 
 dom, in which ^^ God is all in all." The kingdom is given up 
 in thatday, when they are put intoadaal pofieilion, to '^inherit" 
 the everlafting kingdom of their Father. Where then is the 
 r.ew earth, millennium refurre6tion kingdom ? it is abfolutely 
 excluded. By what authority ? the higheft inheavenand earthy 
 the fupreme Judge of all worlds. And let it be banifhed the 
 chriftian world forever, to be no more a ftumbling-block in it. 
 It remains to be fhewn lafdy. That at that very time, when 
 the righteous are tranflated out of the kingdom of Chrift, into 
 the glorious kingdom of their Father, and the Son in fadl gives 
 up the kingdom to the Father ; the wicked fliall be (hut out of 
 that kingdom, and have no inheritance in it. And the words 
 of our Lord are full and exprefs in point : '*' So fhall it be in 
 the end of the world. The Son of man lliall fend forth his an- 
 gels, and they fnall gather out of his kingdom all things that 
 offend, and them that do iniquity ; and fhall caft them into a 
 furnace of fire ; there fhall be weeping and gnafhing of teeth. 
 Then (at that fame time) ih all the righteous fliine forth as the fun 
 in the kingdom of their Father. Who hath ears to hear, let him 
 hear it," Mat. 13. 40,41,42,43. It feems very evident from 
 thefe words, that Chrift will reign no longer~-and that this fet- 
 tlement of his kingdom is final and for eternity : for all his 
 good fubjecls are introduced " to inherit " the kingdom of the 
 ' Father. And when caught up to meet the Lord in the air, and 
 conducted by him into the everlafting manfions of glory in this 
 kingdom, after judgment, the kingdom is compleatly given up : 
 and it is at this time all the wicked are caft out, and configned 
 to their future puniftiment. And all his parables upon this 
 awful fubjeft, are exprefs in their being caft out at that period. 
 And fo is the exhibition of the fentences of the laft judgment. 
 Mat. 25th 3 and when the righteous fhall go into the pofteffion 
 of eternal life in the kingdom of their Father, the wicked ftiall 
 go away into everlafting punilliment, as in the laft verfe. And 
 he gives us one moredecifive evidence of it, where he reprefents 
 the difpenfation of mercy to be ended, and the door of mercy 
 to be fhut, at that awful period. When he will fay to the wick- 
 -ed, " depart from me^ all ye workers of iniquity^ there ftiall be 
 
 weeping 
 
Weeping arid gnaffiing of teeth, when ye fhall fee Abraham^ 
 ifaac and Jacob, and all the prophets in the kingdom of God> 
 and you yourfelves thruft out," And they fhall come from the 
 eaft, and fi^om the weft, and from the north3 and from the fouth 
 and Hiall fit down in the kingdom of God," Luk, 13. 26327, 
 28,29. It is moft plain, at that period, when all the righteous 
 fhall be tranflated into that kingdom of God, prepared for them 
 before the foundation of the world, a^nd fit down in the full pof- 
 feffion of itj as their eternal inheritance, and fhall fhine as the 
 fun in it : then fhall all the wicked be thruft out of it, accurfed^ 
 devoted to mifery : for they cartnct fee them in that kingdom un- 
 til they are aftiially put into the poifeiTiori of it : and this is the 
 date of their final mifery^ And St. Paul is clear, repeated, and 
 exprefs in teaching the fame dodlrine, that '^ the wicked fhall 
 hot inherit the kingdom of Godj*' i Cor. 9. lOi and Gal. 5. 
 21, before ci ted i And what exprefHons can be more flrong and 
 pointed than thofe, that '^ they have not any inheritance in the 
 kingdom of Chrift, and of God" the Father, when the righteous 
 fhall fhine forth as the fun in it ? Eph; '^. ^. Had this author 
 found any texts, fo clear and decifive for his fcheme, he v/ould 
 have rung it in both our ears, " v/hat a poor, lean, low conflruc- 
 tion, the common conftru6tion, compared to his."^ As the 
 refult of the whole, the following grand points feem decifively 
 clear, viz. ^' that the decifion of the lafl judgment is final and 
 for eternity, both with refpeft to the righteous and wicked : 
 that, at that period, the Son will give up the kingdom, and God 
 will be all in all : that, Ghrift will reign no longer in the cha-- 
 rafter and office of a Saviour and Judge :- that their fcheme of 
 an intermediate, millennium kingdom, between the final judg- 
 ment and his giving up the kingdom, is a deluding fancy : that^ 
 the dodrine of retribution in the ftridt fenfe, as oppofed to the 
 idea of difcipline is fully and firmly eftablifhed : and the dod-^ 
 rine of the final falvation of all the finally difobedient; upon 
 every fcheme that hath been or can be advanced, is fully refuted 
 and overthrown,- This author admits (p. 8, i o, 1 1 /) if the next 
 ftate is final, as we have before fhewn and nov/ more fully con- 
 firmed, " that it is impofTibie that all men fhould be finally 
 faved," But it will not folloW, aS is faggefled, that we muft 
 give a low fcnfe *^ to Clirift's reigning forever and ever :" for 
 
 Mm ■ hd 
 
( 266 ) 
 he will be adored " as king of faints forever/' and as the divine 
 "Logos," who was with God and was God before creation ; 
 he will reign jointly with the Father and the Holy Ghoft in 
 that kingdom wherein ^' God is all in all," to eternity. The 
 main point being fully pro\'ed and fettled, '^ that the next ftate 
 is final," we become agreed, " it is impofTible that all men 
 fhould be finally faved." I Ihall clofe this difciiilion, with this 
 remark. It is evident, that our Saviour and his apoftles not 
 only taught thefe great articles of tlie chriftian faith in their 
 connexion, with great plainnefs, but alfo laboured to imprefs a 
 near, lively, realizing and governing belief of thefe invifible 
 and eternal things upon the hearts and confciences of men, as of 
 the laft importance to them, to induce them to believe, to live 
 and walk by the faith of them, that they might be faved : thefe 
 were " the mighty weapons of their v/arfare." Now, if they 
 were divinely taught of God, the moil wife and efFeciual way 
 to deal with the hearts and confciences of men, to dired their 
 views, to controul and fubdue their pafTions, to form their choice, 
 their tempers and eftedual purfuit of the blefTings of the king- 
 dom, of God, and to miake them good m^en and chriftians : the 
 fenfible reader will judge, whether the counter inilrudions, to 
 unhinge and unfettle the minds of men, and render them fcep- 
 tical about thofe great articles of the chriftian faith ; and doubt- 
 ful, about the great and precious gofpel promifes of the hea- 
 venly inheritance, and withal to remove invifible and eternal 
 things, at analmoftimmenfe diftance, tofom.e unknown period, 
 ages of ages after the laft judgment, be not of very pernicious 
 confequence to the great intereft of the kingdom of God and to 
 the fouls of men : and he will eaiily judge, from the fpirit and 
 do&ines of the infpired teachers, Vv-hich of the two dodrines is 
 the truth : and by the nature and tendency of them, which of 
 the two fchemes is moft for the glory of God, for the honour of 
 Chrift, and is beft fitted to promote the beft intereft of mankind 
 in this world and world to come. 
 
 His clofnig proof is, Gen. 3. 15. "And I will put enmity 
 between thee and the woman, and between thy feed and her 
 feed : it fhall bruife thy head, and thou fhalt bruife his heel." 
 It is faid, " by the feed of the woman," Chrift is principally in- 
 tended i and by the bruifing the ferpent's head, is fignified his 
 
 compleat 
 
( 267 ) 
 compleat vi6loryover thedevil, under the emblem of a ferpent. 
 Agreed. But how will he accomplifh this vidtory, is the quef- 
 tion ? he tells us *' the words are an allufion to the way of kil- 
 ling ferpents, by ftriking at the head." We doubt it : " that it 
 is exprcffi ve of the fame thing with killing a ferpent. " Confe- 
 quently it means, " that he fhall deftroy the devil/' not ^' his 
 being," but " that kingdom of fin," which as a tempter he had 
 introduced into the world, accompanied with " forrow and 
 death," p. 232,3. To my underftanding, this dating is not 
 clear; it feems tooloofe and ambiguous, by mixing things which 
 come under a diftindl, different conftruftion. Sin is the dif- 
 obedience and rebellion of the creature againftGod : but for- 
 row and death is the puniihment of this iniquity, appointed, 
 not by the tempter, but, by God the righteous governor and 
 judge, in vindication of his own injured honour, authority and 
 government, and for the beft good of it. Therefore, the blen- 
 ding fin, forrov/ and death together, as one work and kingdom, 
 according to the argumentative intention of the author, feems 
 confufion. The truth of fad, I take to be this : the devil was 
 now fetting up his kingdom, in oppofition to that of the Moll 
 High; by leducing his fubjedls ; with defign to fubvert the au- 
 thority and miOral government of God, and deftroy the whole 
 world of mankind. Now, " the kingdom of fm" doth not to 
 me, comprehend and convey the idea of this kingdom, clearly. 
 And the defign of the promife, as explained by lubfequent re- 
 velation, I take to be this— -that Chrift fbould entirely defbroy 
 the kingdom of the devil, as it is oppofed to the honour, au- 
 thority and government of God, and defignedfor the fubverfion 
 of it i and likewife defeat his defign to deftroy the v/hole hu- 
 man race, by opening a way of falvation to mankind, and fav- 
 ing a glorious innumerable feed out of them, and finally deilroy 
 him and his inimical adhering feed, in utter ruin. From the 
 other ftating of this kingdom it is inferred, '^ this firfl promife 
 fairly leads us to look for the time, when fm ihali be totally 
 and abfolutely deftroy ed by him who was born of a woman," 
 and this is called the moft ftm.ple conftruftion of it, p. 234,5. to 
 me it appears the very reverfe. If fm, is the kingdom to be de- 
 ftroyed, and it ftiail be totally and abfolutely deftroyed, then it 
 feems it will be deftroyed in the deyil and his angels^ and they 
 
 • MM 
 
( 26S ) 
 
 fliail be faved, as well as mankind. For if fm be a kingdom;^ 
 it cannot be totally and abfolutdy deflroyed, while there is any 
 fin in the univerfe. And it concludes as ilrongly for the fal~ 
 vation of the fallen angelsj as the finally difobedient of man- 
 kind : and fo do feveral others of their arguments. If the 
 happinefs of the creature be the ultimate end of the creation, 
 and ^^ if all enemies without exception ihall be fubdued, and 
 they cannot be fubdued v/ithout deilroying their characters as 
 rebels, and by their redudion to willing fubje6lion to the au- 
 thority of God/' thefe with other arguments, conclude as forci-- 
 bly for the final happinefs of the devil and his. angels, as the 
 finally imapenitent of mankind . And this I take to be their true 
 fcheme^ nor can they be confident with themfelvess without it. 
 Will this text bear fuch a conilruftion ? The connexion with 
 the foregoing verfe fhews it announced, as a curfe upon the 
 iievil and his inimical feed 5 a curfe of final remedilous defiruc- 
 tion j like that of bruifing a ferpent's head with an incurable^ 
 deadly v/ound. But in their conftrudlion, we are taught to 
 read it, as a blefTing, and the higheft that could be pronounced 
 upon them. As a curfe, it is written, ^'- I will put enmity be- 
 tween thee and the v/oman," but in their cpnftru6lion of the 
 kingdom of fm totally and abfolutely deflroyed^ it mufl be e-= 
 ternal friendihip between them. : as a curfe it is written, ^^ and 
 betv/een thy feed and her feed,'' ^Hhe feed of evil doers," " the 
 children of diiobediencein whom, he reigns," *Hhe generation 
 of vipers," *'* the bonn after the fiefh v/ho perfecute them that 
 are born after thefpirit," defcribed in fcripture as his feed, and 
 Chrift, and them that are his, his v/illing and obedient fubjefts ^ 
 but in the other condru^lion, inftead of perpetual enmity, it is 
 I will put av/ay all enmaty betv/een the two feeds, and introduce 
 an everlailing reconciliation, harmiony, healing and peace be- 
 tween them. Again, the " bruifing of the head" in the con- 
 nexion of a curfe, teaches the final overthrow of the devil, his 
 inimical feed and kingdom, in a remiedilous deftrudion : but 
 if this '' bruifing" fall not upon '' the being of the devil " and 
 his inimical feed, bvt upon the kingdom of fin, and deftroys it , 
 totally and abfolutely 5 it fpeeks to the devil and his feed an e- j 
 ternal exemption from bruifing and punifhment : as another 
 author exprcfiTes it;, '' by exterminating both natural and moral 
 
 evil^ 
 
( i69 ) 
 evil, and introducing univerfal happinefs," ^^ final, tiniverfal 
 happinefs." Now can any text be nnore diredly oppofed in the 
 letter and fpint of it, and be more efFe6lually deftroyed by any 
 expofition, than is effedted in this text, in fuch a conftrudlion ?|| 
 That * • the bruifing the head" fhould be an allufion to the cuf- 
 tom and way of killing ferp^nts by (Iriking at the head, when 
 there was no inftance preceeding the fentence to allude to ; and 
 when the euftom owes its exiflience to the enmity expreffed in 
 the text ; feenis unlikely. Whereas, there is not perhaps an 
 objedc on earth, of greater natural horror and contempt to man- 
 kind, than a vnenom.ous ferpent deeply and mortally wounded 
 in the head, fo as to be utterly difabled fromi hurting, and yet 
 wreathing and agonizing in pain. A fit emiblenn to exhibit the 
 impotent rage and everlafting fhame and pain of final enemies 
 to God, At any rate, the word '^ bruifing" mufl have a fim^ 
 liar fenfe, when applied to the heel and head in the fame fen^ 
 tence. Now v;e know the feed of the woman, "the Meffiah," 
 was *^bruifed in the heel," in the way of reproach andiufferings, 
 Muft not the bruifing of the head be likewife, in a way of dif- 
 tinguiflied fufferings to him and his inimical feed, furferings, 
 that are capital, final, without remedy and without end ? Surely, 
 the fame word, cannot have an oppofite meaning, in the fame 
 fentence : in one part, mean reproach and fufferings ; and in 
 the other part, unfpeakably the greater " bruifing," mean, an 
 eternal exemption from reproach and fufferings, in everlafting 
 peace and happinefs, This v/ould be to confound language 
 ^-utterly^ and render it impoffible to fix the meaning of words. 
 Their conftrudlion then is impoffible to be true. It is to be 
 noted, the pramifes and predictions of God, (and this text par- 
 takes of both) are beft underftood in their eventual illuftration. 
 And indeed this is the only key v/here v/e can have it^^ by whic];i 
 we can have full fatisfaftion of their meaning. Now, if we at- 
 tend to the eventual illuftration given by infpiration, the gen- 
 eral meaning becomes clear and beyond doubt, The text 
 
 doth 
 II The fenfe given to this and fome other texts, by the uniyerfaliils, 
 hath repeatedly brought to my mind, a fmart turn given, by Sir Jofeph 
 Jekyll/ afterwards mafter of the rolls, upon a conftru6tion of law given 
 upon Dr. Sacheveril's trial : in thefe words, *' mala expoHtio corrumpit 
 ^extum ; " a falfe or bad expofition corrupts a text, but what a curfed 
 cxpofitionis that;» (fays he) which deftroys the text itfelf ?" 
 
( . ^7o ) 
 doth indeed contain a promife of the adorable MefTiah, that he 
 ihall have a feed and generation to ferve him more numerous 
 than the ftars of heaven-— that he will fet up his kingdom a- 
 gainft, to the fubverfion and overthrow of that of the wicked 
 one— that it fhall prevail, become exceeding great and laft 
 forever— -it lliall fpread over all the nations of the whole world, 
 and innumerable multitudes out of all nations (hall be gathered 
 into it, be refcued from the power of fm and fatan, become his 
 willing fubjedts, be made free by the Son of God, and be en- 
 franchifed in the glorious liberties and happincfsof the children 
 of God in this world, in heaven and eternity. That however 
 there may and will be a feed of the old ferpent, from Cain thro' 
 many generations, of them that are born after the flefh, who 
 perfecute them that are born after the Spirit, ^' a feed of evil- 
 doers and generation of vipers, children of difobedience, in 
 whom he reigns, as defcribed in facred record, v/ho are led 
 captive to do his will andfupport his kingdom ; yet the fubjeds 
 of Chrift, and followers of the Lamb fhall overcome all their 
 fpiritual enemies, through the blood, pov;er and grace of the 
 Lamb, (fatan fhall be bruifed under their feet) and having fer- 
 ved and fuffered with Chrift, fliall alfo reign with him in eter- 
 nal glory and triumph, in that kingdom of God, v/hich will be 
 eternally triumphant. And when Chrift fhall have fully effec- 
 ted his great dePigns in this world, and put his people in the 
 compleat pofleftion of the great falvation, he will then ^' bruife 
 the head of the ferpent" with a moft tremendous capital punifti- 
 ment, deftroying his kingdom and configning the devil and 
 his angels, and all his inimical feed, who will not have Chrift 
 to rule over them ; in the everlafting fire, originally prepared 
 for the devil and his angels. This in fubftance, is the expla- 
 nation and illuftration of this text as a promife and predidion, 
 which is evidently exhibited, throughout the revelations of 
 God. And it is fo far from teaching the do6lrine of univerfal 
 falvation, that the contrary dodrine is implicitly taught in the 
 bruifing in the text, for the punifhment will certainly fall upon 
 the inimical feed, the workers of iniquity, as well as upon the 
 devil and his angels. But it is objefted, fin the work of the 
 devil muft be deftroyed, or the Saviour hath not done his work ; 
 and how '^ in any propriety of fenfe^ can it be deftroyed, while 
 
 millions 
 
. . . . ' . C 271 ) 
 
 millions live m enmity to God ?" to which we reply t fin ist 
 in fa6l deftroyed, according to the meaning of this and other 
 fcripturcs, in the manner already explained. It is totally and 
 abfolutely in all the redeemed and faved. And as to its malig- 
 nity againft God, his government and good fubjeds, it is like- 
 wife effeftually deftroyed in them that perilh. It can never 
 operate dillionour to God, to his authority, laws and govern- 
 ment ; nor temptation or any injury to his good fubjeds ; under 
 an eternal punifhment, according to its full defert. In this 
 punifhment, divine juftice is fatisfied, holinefs illuflrated, the 
 law is magnified, and the divine authority and government arc 
 as firmly eftablifhed, as though fin had never com.e into exift- 
 ence. And furely, it can operate no temptation to his good 
 fubjedls, under fuch a full and eternal illuilration of the infinite 
 ill-demerit and malignity of it. And the configned to this 
 punilhment, are put under an abfolute impofiibility of gi vino- 
 any difturbance to the divine government, or doing any inj ury to 
 the good and happy fubjedls of it. So that as it is an objed of 
 divine governmental concern (principally regarded in the ap- 
 pointment of Chrift) it is abfolutely deftroyed ; and the Saviour 
 has compleated his work, in abfolute perfedion and glory. As 
 in the governments of this world, when a murderer is appre- 
 hended, convidled, condemned and executed, by the hand of 
 public juftice : law and juftice is fatisfied, and authority and 
 government are as firmly eftablilhed, and the good fubjedts are 
 as effedually fecured, as though the murder had not been com- 
 mitted. And in fcripture ftile, " the land is purged and clean 
 from blood.'' But that it is the defign of God and a work 
 afTigned to the Saviour, totally and abfolutely to deftroy fin and 
 the punilhment of it out of exiftence, we certainly no where 
 read in fcripture. Contrary wife, that fin will forever exift, not 
 as tempter, or a pleafure, but as a tormentor in whom it reigns, 
 is abundantly taught us. That the wicked '' fhali receive the 
 fruit of their doings," " be filled with mifchief," '' with their 
 own devices and their ov/n ways," and that "= their worm fhali 
 never die," &c. thcfe things are as plainly taught, as words can 
 teach them. It is likewife obje6ted as inconceivable, how the 
 devil's kingdom can be deftroyed, while millions in hell, re- 
 taining their charaders as rebels againft God, remain the fub^ 
 
 jeds 
 
je6ls of it. The whole force of the obie6tion rells on this c\f- 
 cumftance, a fuppofition, that there is but one way to dellroy 
 it ; v/hich is a miftake in fa6l. The objedion fuppofes, it can 
 only be deftroyed by refcuing the fubjeds of it from fm and 
 rhifery, and bringing them to fiibjedtion and faivation, in God,- 
 So in fa6b it is deftroyed in refpeft to all the fandified^ redeem- 
 ed and faved out of this finful world. But there is another 
 way alfo^ in which it is deilroyed, clearly taught us in divine 
 revelation, wherein '^ the bruifmg the head'' in this text, will 
 have a final illuRration and fulfilment; It is particularly poin- 
 ted out Rev. 20. loth and i 5th5 as hath been before expiained.- 
 It feems felf-evident^ his kingdom is in abfolute ruin, when the 
 devil and his. angels and all workers of iniquity^ are configned 
 to the future punirnment, and overwhelmed in ruin everlafting,; 
 All rule, authority and power oppofing the kingdom of God 
 and Chriftj and upholding the devil's kingdom^ are eternally 
 put down. It is hell as will as death without orderj— without 
 fuperiority or inferiority among the wretched : all are reduced 
 to a level, held and punifhed as the criminals, of the divine juf-=" 
 tice* Juil as a kingdom or province in rebellion may be redu- 
 ced by their willing fubjedlidn, or by force of arms and jufticeo 
 The v/hole may be captivated, reduced and imprifoned 5 the 
 king, princes, nobles and fubjedls, all in one ftatc. of condemna- 
 tion and puniPnmenti The vi6lory is compleat : all authority, 
 power and rule which fubfifled in the rebellion is put down ^ 
 and all v/ithout diftin6l:ion upon a level in ptinifhment; The 
 kingdom is, as totally in ruin, in this laft way, a3 in that of wil- 
 ling fubje(5lion. As to the reduced, in the one way and the 
 other, there is a moil efTcntial difference : bu: none as to the 
 deftRi(5lion and extinction of the kingdom itfelf. Both ways 
 of deflroying the kingdom of the wicked one, are clearly and 
 fully taught in fcripture ; and the latter as clearly and fully as 
 theformier. In this view this text gives moil important inftruc- 
 tion and warning to all men : it teacheth us to believe in the 
 adorable Saviour here promifed and become his willing ando- 
 bedient people, that wc perifh not, put have everlafting life, in 
 him. And it warns us to renounce the devil and all his works 
 and ways, in a faithful ferving the living God : for if we conti- 
 nue the fervants of fin andfatanj the time is certainly coming,- 
 
( ^73 ) 
 
 wlien this promlfed MefTiab, will deftroy the devil's kingdom 
 in an eternal deftrudion, and in fuch a manner as to compleat 
 the everlailing ruin of him and all his fubjects. 
 
 Proposition VL " The fcripture language, concerning 
 the reduced or reftored, in confequenceof the mediatory inter- 
 pofition of Jefus Chrift, is fuch as to lead us into the thought 
 that they are comprehenfive of m.ankind univerfally.'' 
 
 " There is one text he will venture to fay is fully comprehen- 
 five of this idea, that the redeemed by Chrift are comprehenfive 
 ofm<ankinduniverfally." It is Rev. 5. 13. " And every crea- 
 ture which is in heaven, and on earth, and under the earth, and 
 fuch as are in the fea, and all that are in them, heard I faying, 
 Blefilng, and honour, and glory and power be unto him that 
 fitteth upon the throne, and unto the Lamb forever and ever." 
 
 Upon which he argues, ^^ thefe words evidently look forward 
 to the completion of the fcheme of God with reference to man- 
 kind, or to the time of God's being all in all 3 bringing in the 
 iinlefs intelligences above, as uniting with the whole race of 
 Adam, in giving the glory of their redemption to God, who 
 contrived it, and to Chrift thatcarried itintoexecution." ^^And 
 that mankind univerfally are the perfons finging this hymn of 
 praife, in concert with the holy angels, he fays, is evident from 
 the enumeration here made, which is in the fulleft and moft 
 extenfive terms i" '' for it is the creatures in heaven, on earth, 
 under the earth, and in the feas, and all things in them/' And 
 adds, "the whole human kind are found in the places fpecified, 
 and the fpecification of the places which contains them all, is a 
 fure argum.ent he intended to comprehend them all." And he 
 quotes the defcription in the loth chapter as parallel to confirni 
 it. " And I faw the dead, fmall and great, ftand before God,'' 
 that is Chrift the Judge, v. 1 2. " and the fea gave up the dead 
 which were in it, and death and hell delivered the dead which 
 v/ere in them," v. 13. He adds, the creatures fpoken of in the 
 5 th chapter as under the earth, are thofe very ones, of whom it 
 is faid in this place "death and hell gave up the dead in them," 
 (the text doth not fay fo, it is without any proof) and " the 
 creatures in the fea" he fays, " are the dead that the fea is here 
 faid to give up," (all without proof) whence he concludes, as 
 $he enumeraUQA of creatures in the 5th^ is more particular and- 
 
 N n ftronger 
 
( , :^74 ) ^ 
 
 flronger than " of the dead" in the loth, mankind univerfally 
 mull be comprehended in it/' The more natural inference is^ 
 the apofliledoth not mean the fame creatures precifely in the two 
 defcriptions. " He is pretty confident, no other fenfe can be 
 given of this text, allowing the words their due natural force 
 and a confident meaning," p. 238,^,40,41. To me it is clear, 
 this conllruction cannot be fupported by any jud, known rule 
 of expofition whatever. Pie takes for granted the text looks 
 forward to the time when the fchemeof God will becompleated^ 
 and he will be all in all. If allowed, this cannot help him : for' 
 we have proved this will take place at the period of the lafl 
 judgment when the wicked will be excluded falvation, and 
 confequently, from, taking part in this fong. Befides, the text 
 is immediately conne61:ed with ^^ Chrift's receiving the book 
 and opening the feals" to unfold the grand fcenes of providence 
 to take place, to the future judgment, when the wicked, fo far* 
 from joining with the redeemed in the celebfatioii of this divine 
 fong, ''fhall be cafl into the lake of fire," Rev. 10* 15. Again, 
 he takes for granted, that '* every creature" in this text, means 
 mankind, them only, and univerfally j without any fupport 
 from the text, the context and connexion ; and when it is never 
 fo ufed in the new tefhament, as we have before ihewn 1 and 
 when we have proved from 1 Tim. 4. 4. this very phrafe is 
 ufed for the inferior part of the creation, only. He likewife 
 takes for granted, this defcription and that in the 20th chapter 
 are parallel ; whereas, it is clear they are not fo in exprefiion of 
 defign. The defign, in the 5th chapter is to illuftrate the glo- 
 ries due and to be paid to God and Chrift in his (late of exalta- 
 tion ; not only for the benefits of his redemption, but for his 
 fupreme powers of government, and the benefits of his divine 
 adminiftration ; of which every creature in all this lower crea- 
 tion in earth and feas partake, and therefore may all naturally 
 and literally be taken in with miankind as fubferving his praife* 
 But the 20th hath refped to the final judgment, and therefore 
 to mankind only. And the defcription of all the dead raifed in 
 earth and feas, *^ of all the dead fmall and great (landing before 
 God" is fo particular and appropriate to mankind, as cannot 
 pofTibly be miftaken. *^Every creature" is not found, in this 
 latter defcription. To fettle the meaning of the text, the words 
 
 muft 
 
muft be taken either literally or figuratively ; in both ways I 
 conceive his conftru6lion n:iufV fail of fupport. If the defcrip- 
 tion " faying * be taken figuratively, " that his adorable admi- 
 niflration opening upon the world, would be fo glorious and 
 extenfively beneficial, that all creatures in earth and feas as well 
 as mankind Hiould partake of the benefits ; and all in fad be 
 made to fubferve the glory ^nd praife of him that fits upon the 
 throne and of the Lamb, in concert with the holy part of the 
 creation ; agreeable to other prophetick defcriptions ^* all thy 
 works fhall praife thee, O Lord, and thy faints fiiall blefs thee," 
 Pfa. 145. 10. And as the idea of the glory of his adminiftration 
 was taught the prophet Ifaiah by the feraphims, when he faw 
 Chrift's glory ; '' the whole earth is full of his glory," Ifa. 6. 
 1,2,3. and John ^^' 4^- If this be the true meaning of this 
 text, as feems moft probable, it takes away the whole ground 
 of the other conftruction : and if the text be taken literally, and 
 the word creature be limited to mankind and the praife be vocal 
 only, for which no one hath any warrant, yet I conceive his 
 conftrudion muft fail : for the text had dpubtlefs a literal ful- 
 filment in the time of the vifion j or which is the fame thing, in 
 the fer\fe intended, it was at that time true, in fa6t. The di6lion 
 in the text fpeaks it plainly, Confequently , if it looks forward 
 to another fulfilment, it will doubtlefs be of thefamekind efien.- 
 tially. This is the general fcripture rule, where a twofold lit., 
 eral accomplifhm.ent is dsfigned : of which the forecited in- 
 ftance, Ads 1 1 • is a decifive illuftration. The future pouring 
 out of the Spirit, will be efient'ialiy the fame, and for the famie 
 grand purpofe, of fandifying andfaving men j as in that day. 
 Now in the time of the vifion, th,ere was, none of the wicked 
 raifed from the dead, out of the earth or feas to join in this di- 
 vinefong ; andweinfer there never willbe, in any future period. 
 They are excluded the text. Again, if taken literally, all that 
 are or ever will be in hcU, are excluded. They are excluded 
 in the diction in the text, v/hich liixiits it to creature,, in heaven^ 
 on earth, under the earth and in the feas. Hell is left out of 
 the defcription : and there is not a textin fcripture, that extends 
 the benefit of Chrift's adminiftration to any, after they are fent 
 into that place of torment. Fui:ther, it feems it cannot be ful-^ 
 filled after the future judgment, in which the wicked will bs 
 
 condenin^d^ 
 
( '^76 ) 
 condemned 5 for then the earth" and feas will be burnt up, and 
 be no more. And it feems a grofs abfcrdity to predicate fight 
 and hearing upon '' creatures on earth, under the earth, and in 
 the feas," when in fa6t there is no earth, no feas nor any crea-. 
 tures in them, to be feen, Confequently, the condem.ned iii 
 that day muit be forever excluded a part in this divine fcng^ 
 by the literal defcription in the text. And it is to be noted, it 
 cannot be fulfilled in the new earth j for it is exprefsly inferted 
 in It, ^^ there was no more fea," Rev. 21. i , Upon the literal 
 conftrudlionj this muft be taken literally. And as there is no. 
 fea there for creatures to be in, the didlion of the text excludes 
 a fulfilment of it, there. Moreover^ if the creature mufl be li- 
 mited to mankind, and the conftrudionftridtly literal ; it feems 
 the fight and hearing muft be fo, likev/ife. And upon, this 
 fcheme, what a firange fight and hearing muft this be extended 
 to fee and hear creatures on the earth ^nd under the earth and 
 . in the feas, ages of ages after the future judgment 5 and as many 
 ages, after there has had been in faft, no earth, nor feas, nor 
 creatUi^es to be feen in them. Surely, this fight and hearing 
 muft be figurative with a v/itnefs : for it figures away the earth 
 and feas and creatures in them, the very foundation of the vifion 
 itfelf : it is fuch a figure as is not to be found in revelation, nor 
 in any of the good rhctoricions of this world. Now by all this, 
 it feem.s evident that his exposition which includes all the finally 
 wicked in this defcription, cannot be fupported, but is every 
 way confuted^ by the ftrift^ literal conftruclion of the text.— 
 Whereas, the fenfe we have given of it, is eafy and important, 
 and well comports with the defign of the prophecy. 1 will 
 only add^ fhould we admiit the *^ creature*' here,mean3 rational 
 creature only, it will not follow that it means the whole race of 
 mankind -, or more, than the holy and obedient part of it,' only. 
 For two reafons : one is, that it is common to find a greater 
 licence in heightening defcriptions in poetic, hieroglypic and 
 prophetic writings, than in thofe that are didadic, narrative or 
 argumentative i and we are not bound to the famiC ftritl rule 
 of literal conftrudtion,^ nor v/ill they often bear it. And this 
 limitation of it, to the holy part of the creation, will very well 
 accord in the connexion of dit vifion : for it is the holy ones in 
 heaven^ and elders from our world only, that are employed in 
 
 this 
 
, ( ^77 ) 
 this glorious chorus, in the preceeding part. From whence It 
 is rational to fuppofe, this defcription to be a prophetic repre- 
 fentation of '^ every creature'* of the fame charafter, heavenly 
 fpirit and temper^ on earth and in the feas, that in due time 
 ihall be brought to bear a part in this divine fong ; and this, 
 revelation very clearly teaches, will be the truth of fad. The 
 other reafon is, that it is agreeable to the fpirit of the prophetic 
 writings, to ufe ilich a ftrong manner of defcription when the 
 friends of God and his people, only, are intended, Of this we 
 have a decifive example in the univerfal fong of praife of all in 
 heaven and earth in the deftrudion of old Babylon, Jer. 5 1 . 48. 
 ^' Then the heaven and the earth, and all that is therein, fhall 
 fing for Babylon : for the fpoiler fhall come unto her, from the 
 north, faith the Lord." Now a man of ingenuity, who had a 
 fcheme to fupport by it, would make it very plaufible, that 
 mankind univerfally were concerned in this fong. He v/oulcj 
 fay, by " heaven and earth" are meant the intelligent inhabit-r 
 ants of both worlds y by earth is intended earth and feas, as Col, 
 1 . 16 ; and by " all that is therein" is included and intended all 
 that have ever lived, and died and been buried in earth and 
 feas, which comprehends all mankind. Whereas, what is in- 
 tended by this ftrong defcription is the friends of God,of juftice 
 and of the people of God, the iews who were to have deliver- 
 ance by it. The many millions in the foregoing ages, who were 
 'gone off the ftage^ could have no concern in it. The numerous 
 Babylonians who were ruined by the judgment, mufb certainly 
 be excepted, notwithftanding '^ the all that is therein :" they 
 could not chant the fong of their own deftruftion againft the 
 force of felf-love, the natural defire of life and good, and the 
 moil: deep-rooted affe6lions of nature ; the fuppofition, is the 
 greateft abfurdity. Again, their vaftly numerous connexions, 
 by affinity, commerce, friendfhip and the like, confifting of 
 many thoufands, perhaps miillions, muft be exempted and ex- 
 cluded, on the fame ground. Now I fee not but the text in 
 difputemayjuft as vv^ i have the fame limited conftru6tion. 
 The context clearly leads to it, and it is the fandified in this 
 world only ihall have part in the falvation on which the fong is 
 fuppofedly founded. " The every creature" as applied to aH 
 Qf that diftindtive charg-fterj, is highly proper. And ir is full as 
 
 iiibfurd 
 
( 278 ) 
 
 ^bfurd to fuppofe thofe who perifh from the falvation of God, 
 fhould bear a part in this divine fong, as that thofe who perifhed 
 in Babylon fhould take a part in that which was fung on that 
 occafion. Now either this, or the expofition we have before 
 given, I apprehend, " will allow the words their natural due 
 force, and a confiilent meaning." 
 
 We have now confidered, and I hope fully anfwered all his 
 principal proofs s but there are feveral other texts which he, and 
 others in that fentiment, lay weight upon, which require our 
 notice. Such as the predictions and promifes to Abraham, 
 Gen. 1 2. 2,3. " And I will make of thee a great nation^ and I 
 will blefs thee, and make thy name great, and thou ihalt be a 
 bleinng, And I will blefs them that blefs thee, and curfe him 
 that curfeth thee : and in thee fhall all the fair^ilies of the earth 
 be blelfed." And chap. 18,18. " And all the nations of the 
 earth Iball be bleffed in him," And chap. 22, i8i, " In thy 
 feed fhall all the nations of the earth be bleffed." Chap, 15.5, 
 ^^ Look now toward heaven, and tell the ft^rs, if thou be able 
 to number them : and he faid unto him, fo Ihall thy feed be.'^ 
 Upon thefe texts, it is faid, *' that all nations and all the fami- 
 lies of the earth" is naturally exprefHve of all mankind j and fo 
 yfed in fcrlpture. That the words confidered in themfelves, 
 and m.uch m.ore in connexion with the other texts he hath pro- 
 duced, very readily offer this fenfe : and that none other fully 
 comes up to the number expreffed in the lafl : || and enquires, 
 what conflrudion can be more honourable I &c. We reply, 
 that which is true, and agreeable to fad. This defcant we 
 judge too fuperficial, to form a decifive or probable conclufi- 
 on upon. So likewife, is his general defcant upon fimilar pro- 
 phecies and promifes, couched in general terms and flrong de-« 
 fcriptions. He fays, the partial events, to v/hich they are ap- 
 plied comm.only, by no means come up to the full mxaning of 
 the ftrong and extenfively benevolent terms, in which they are 
 expreiTed, ''and by fuch cqnftrudions, there is danger of expo- 
 fing the oracles of God to contempt," p. 251. And I tind 
 other writers lay great ftrefs upon the univerfal terms, " all the 
 ends of the earth,"" all people," "nations" " kingdoms" "all 
 fleih," &c. in v/hich thefe predidions are delivered. It may 
 
 net 
 
 jj p. 341,2,3,^. 
 
( ^79 ) 
 
 not therefore be improper in this place, to difcufs the fubje6ii 
 generally, to remove the force of thefe arguments, at once. 
 And it feems the more proper and requifite, becaufe thefe others 
 are chiefly fummary repetitions, or more particular ilhiftrations 
 of thefe grand predi6tion3 and promifes made to Abraham ; 
 referring to the fame grand defign and work of God. The 
 difcufllon of the fubje6t in two points of view, perhaps may {tt 
 it in a clear and convincing light, (i.) By fnewing, it is not 
 the defign of thefe or any other texts of fcripture, to indicate 
 and afcertain the precife number of mankind that fhall finally 
 be favcd. (idly.) That neither thefe or any other predidions 
 will bear their conftru6tion, which is confuted by rcafon, fcrip- 
 ture and fad. In the firfl: place, it feems evident, it is not the 
 defign of revelation, to afcertain the numbers that fhall finally 
 be faved : it is a fecret with God, which he hath never revealed. 
 It is a curiofity, could do us no good ; and is \Vifely concealed 
 from us : the whole tenor of revelation teaches, it turns upon 
 the char afters formed by his grace in this world ; and therefore 
 Cannot be known by men, only in the day of judgment, when 
 the charaders and ftates of all men will be difclofed and finally 
 lettled. Had this been the defign of God, v/hy a repetition 
 of promifes, which, in the exprefiTions and connexions of them 
 by no means carry this fentiment in them ? when one promife 
 plainly exprefling all mankind, would have decided the matter ? 
 it is not given, and certainly was not defigned. When the 
 queftion was moved to our Saviour, " Are there few that be 
 faved ?" Luke 13. 23. our Lord had the fairefb occ^ion in the 
 world, to fettle this matter decifively, by his own authority, as 
 to the full extent of the plan of mercy and the precife numbers 
 to be faved. He hath not done it in their favour. Why not ? 
 If it was a fit objed of revelation, why did not he, who taught 
 the way of God perfedlly, reveal it ? If it is the very glory of 
 the gofpel, how can we acquit him, as to wifdom and faith- 
 fulnefs, in not publifhing it, upon fo inviting an occafion ? 
 Again, if taught of God, to Abraham, and to the church by 
 Mofes and the prophets, and was in fa6t a peculiar glory of their 
 doftrine ; why did not he, who embraced all occafions to ex- 
 plain the dodtrine of Mofes and the prophets, at leaft refer us to 
 thefe promifes to Abraham, as a decifioa of the queftion ? an 
 
 •univerfalift 
 
( aSo ) 
 
 univerfalift v/ould have done it -, would have beeii glad of the 
 occafion : for they do it without any occafion given. Our Sa- 
 viour did it noti neither do the apoillcs (tho' often refering to 
 them) once refer to them, in this view. Why did not our 
 Lord do it ? Was it becaufe " this dodrine that all men ihould 
 be faved, was unfit to be publillied to the world ? If fo, it con- 
 demns them of prefumption and audacity, in adventuring to 
 publifh to the world, a dodrine, that the wifdom of our Savioui* 
 judged unfit to be taught* Or was it becaufe, there is no truth 
 in this do6trine ? this appears the reafon, in our Lord's reply i 
 that all men will not be finally faved, as is conceded, if the 
 next fiate be final, as hath been proved. And doth not this 
 condemn them, for deluding the v/orld with grofs error, under 
 the garb of a glorious gofpel truth ? It is evident in the reply 
 of Chrift, V. 24,25, 26, 27,!28. " that many will not fo feek and 
 ftrive as to enter into life : that in the great day, all workers of 
 iniquity will be configned to future mifery ; and the door of 
 divine mercy will be Ihut againft them, that they cannot be 
 faved. And it feems evident from what hath been faid, that 
 tlie precife number that fhall be faved is not an object of divine 
 revelation ; and that it cannot be defigned in thefe promifes, 
 that all mankind Ihould be the fubje6ts of the blefiings promi- 
 fed ; becaufe, the promifes are never fo referred to and applied 
 by our Saviour and his apoilles upon the moil inviting occafi- 
 ons ; as they certainly would have been, if this was their grand 
 intention. Their conflru6lion is certainly, befide and againft 
 the intention of them. And this will be more clear, v/hile we 
 0iev/ fecondly, their confl:ru6lion is confuted by the concurrent 
 
 teftiniony of reafon, fcripture and fa6l. Reafon and common 
 
 fenfe teaches us, if they are blelTed as families and nations, in 
 Abraham and his feed, it muft be during their exiftence in fa- 
 mily and national ftate : and therefore it cannot look back to 
 the pre-exiitent ungodly families and nations vvho had a long 
 time periihed before, and in the flood, and in fucceinve gene- 
 rations after it, to that period. For it feems an impOiTibility in 
 nature, that they fhould be the fubjecls of this bleHing accord- 
 ing to the di6tion of the text, that is, " be bleffed as families 
 4nd nations ;" when they then had not, nor ever would have 
 exiftence more^ in family and national ftate. And belldes,, 
 
 predidions 
 
C ^8i ) 
 
 predidions never look backwards, it is againft the nature of 
 them, they always look forward to fome future period of tinae 
 for their fuliih"iient. Neither can it extend beyond the end of 
 the world and the lad judgment, for then the wicked will never 
 exift any more in family and national ftate^ to be in a capacity 
 for thefe blefnngs^ according to the diction of the text. Confe- 
 quently, the ungodly who periHied before Abraham, and all 
 the wicked that are condemned in the day of judgment, are 
 cur off from all hope of thefe bleflings promifed, by the very 
 language in which it is expreffed. Again, it cannot be exten- 
 ded to all the families and nations cotemporary with Abraham* 
 Thediclion is not in thepait, norprefent^but in the future tenfe> 
 and points to fome micmorable future period, wherein all the 
 families and nations of the earth then living, jQiall be bleffed. 
 Befides^ the annexed curfe to his enemiies^ fhews, that his enemies 
 did not belong to the families and nations that fhould be blef- 
 fed in him : his friends fhould be bleffed, his enemies ihouid 
 be curfed i but that his enemies fhould be curfed and yet blef- 
 fed in him 5 the fame perfons at the fame time^ is repugnant to 
 common fenfe, and a manifeft contradiction. By the fame ruje, 
 the families and nations v/ho v/ere accurfed of God, and as fuch 
 devoted to utter deflrudion^ could not be the obje6ls of thefe 
 bleffings : fuch as the nations of Canaan, the Am.alakites, &c. 
 who were devoted to utter deitrudlion and extirpation : to 
 fuppofe the God of Abraham fhould blefs them with the blef- 
 fings promifed to Abraham, and curfe, devote and execute utter 
 deftru6lion on them, as famiilies and nations, is repugnant to 
 all reafon. And it is alike certain, that thefe oromifed bleilino'ss 
 hath not come upon all the families and nations of the natural 
 pofterity of Abraham. Is it true of the Edomiites ? or of the 
 pofterity of Ifhmael ? Is it according to their charader and 
 ilate as predi6led by the Spirit of truth ? '^ and he will be a v/ild 
 man ; his hand will be againfteveryman, and every man's hand 
 againit him : and he fhall dwell in the prefence of all his bre- 
 thren," Gen. 16. 12 ? Is it true of this nation ^' that all things 
 are reconciled in him,'' that they all bow to the authority of 
 God, have the faith of Chriil, and the genuine Ipirit of the gof~ 
 pel in love and peace and all gofpel obedience, as will be the 
 cafe^ when thefe pronaifed bleiTings come upon ail the nations 
 
 Oo of 
 
( 282 ) 
 
 of the earth ? ^^' ho, that is acquainted with the hiftory of the 
 Arabians, and knows their character and manners, living by 
 rapine, robbery, theft and murder from generation to generation, 
 can think they are bieiTed with the dillinguifned bleffings of 
 Abraham, as families and as a nation ? And St. Paul was fo 
 far from admitting their unlimited fenfe, that in direct oppofi- 
 tion to it, he fhews us plainly, thefe bleffings were not to take 
 place, in all the fam-ilies of Abraham's natural poilerity. Not 
 in his poilerity by Keturah, nor by Hagar in the line of I.fh- 
 mael, '' but in Ifaac fnall thy feed be called," Rom. 9. 6,7,8. 
 and in the line of Ifaac, in Jacob not Efau, v. 13. And it is 
 very evident, that thefe bleiTings have not in fact, come upon 
 all the families, in the line of Ifaac and Jacob, Were the 
 families of Corah, Dathan and Abiram and their wicked ad- 
 herents, who perifned in terrible wrath, blefled with the pecu- 
 liar bleffings of Abraham ? Are the Jews ncv/ as a nation, in 
 the enjoym.ent of this bleffing ? v/hen for mxore than feventeen 
 hundred years they have been and now are difperfed, a hiffing, 
 curfe and execration among all nations, as predided by Mofes ? 
 Do all their families in this exiled ftate, enioy the bleffings 
 promifed to Abraham, while the vail is on their hearts, and they 
 remain in blindnefs, unbelief and difobedience, call out of the 
 kingdom of God and becomie an execration ? Such a conftfuc- 
 tiOn of thefe promifes as extended to all nations, and all families, 
 to all mankind in all pailj prefent and future generations, feems 
 extravao;ant in the hidieu: des-ree. When it is fo notorious in 
 hS:, it never v/as, nor now is, true of any one nation on earth 
 in this extent ; no, not of the m.ofl: favoured of Abraham's pof- 
 terity. Moreover, their conilruftion fuppofes, the bleffings 
 promifed to the nations and families of the earth, are pi-omiifes 
 of the heavenly inheritance to all, to whom they appertain. 
 But upon what grounds ? the fcripture every where connedts 
 this inheritance, not with a family or national character and 
 ilate, but always with a diftindlive, diftinguifhing, perfonal 
 charader, in this life. The promifes of it are to them, that 
 "believe," repent, who do his commandments, to the pure in 
 heart— in a w^ord, to thofe who are bleffied with the faith and 
 piety of Abraham : thefe only by fcripture account, are fubjedls 
 and heirs of the heavenly inheritance* But fhould we admit, 
 
 thefe 
 
( 283 > 
 
 thefe promifes defigned of the heavenly inheritance, ftill, their 
 caufe is in ruins : for the curfe to the enemies of Abraham, and 
 to the accurfed nations and families, muil be underftood in the 
 fam.e way of confbrudionj to be an eternal exclufion from this 
 inheritance and confignment to defTru6lion : for furely, the 
 curfed, fhall not inherit with the blelTed. It is clearly, not 
 necelTary to fuppofe, that all the members of the families and 
 nations on whom this blefTing com.es, are the children of Abra- 
 ham by that faith whereby "the jufl do live" and fnall poiTefs 
 the heavenly inheritance. Eli's family were under this blef- 
 fing, and yet his fons were fons of belial, and cut off in wrath. 
 David's family were furely under this blefling ; and yet his fons 
 Amnon and Abfalom, were children of forrov/ to him : their 
 wicked lives and violent deaths dlveiled him of all hope for 
 them, beyond the grave ; and produced a wound in his foul in- 
 curable by all the world---by every thing, but the grace of the 
 covenant, wherein he had perfonal fafety ; whence he drew his 
 comfort and fupport, as '^all his falvation and all his defire/' 
 2 Sam. 23. 5. Well inftru&d and regulated families, profef- 
 fing the chriftijin faith and godlinefs and in covenant with God, 
 are under this bleffing of Abraham ; to fuch, the apcfcles apply 
 thefe promifes, as Atts 2, 38,39. Gal. 3. 9, 27,28,29. and 
 Gal. 4. 28. and yet, no judicious perfoh v/ill fay, all the mem- 
 bers of luch families are, of courle, heirs of the heavenly inhe- 
 ritance. So likewife nations, bleffed with the gofpel and dif-. 
 peniatlon of the kingdom of God, and profefling chrifhianity ; 
 favoured with happy civil and religious privileges, and all defi- 
 rable advantages for obtaining the heavenly inheritance, may 
 be called blefTed : although there m*ay be thoufands of mifera- 
 biefubje6ts in them., v/ho make themfelves fo, by their own 
 folly and wickednefs, running their own rain, for time and eter- 
 nity. In this fenfe Balaam, by the fpirit of infpiration, repeat- 
 edly pronounced Ifrael, a nation bleiTed, and that fnouid be 
 bleffed : in Numb. 23d and 24th chapters. So fays our Lord, 
 " BleiTed are your eyes, for they fee, and your ears, for they . 
 hear : for verily I fay unto you, that many prophets and righ- 
 teous men have defired to fee thofc things which ye fee, and 
 have not feen them -, and to hear thofe things which ye hear, 
 and have not heard them/' Mat, 13* ^6^17. ^nd yet he repeat-> 
 
 ediy 
 
( aS4 ) 
 cdly tells iis, many unbelieving, innpenitent fmners under that 
 blefled difpenfation, would be condemned with the workers of 
 iniquity. Thefe things ferve to expofe the fallacy of their con- 
 llru6lion. But the grand intention of thefe promifes exprefsly 
 revealed, it fnould feem, mull clear the fubject of ail difficulty 
 and difpute. Thus, v/e are defignedly taught in them, that 
 God v/ould make Abraham the father of the faithful and faved, 
 of all fam/ilies, ages and generations ; as an example to them 
 of falvation by faith ; or of that faith and piety, whereby they 
 might be faved : as Paul teaches us, Rom, 4. 11,12,13,16, 
 Their confl;ru6tion is a direct contradidcion to it, by extending 
 the promife to them, whom our Lord fays are of their father 
 the devil, who live and die without the faith, piety and works 
 of Abraham. Another thing intended is, that the covenant 
 made v/ith Abraham, whereby his own famjiy v/ere bleifed with 
 fpiritual bleffings and privileges in him, lliould be extended to 
 all believing families of all nations and ages under the gofpel ; 
 in which icnfe ail thofe families fhould be bleffed in him ; as 
 in the texts forecited in Acls and Galatians. But '' the pro- 
 mife to you and your children,'' is limited to the called and be- 
 lieving m this world ; and is no v/here extended to the v/icked 
 in the future flate. This condemns their conftruclion, for ex- 
 tending the promife to the wicked- in the future ftate, befide 
 and contrary to the intention of it, for they are excluded out 
 of it, Thefe texts teach us, the adorable MciTiah, fhould.be 
 of his feed, in and by whom, all the nations have all their blef- 
 lings ; and all the believing and faved of all nations, fl^ould be 
 forever blefled. And what is diredlly to our purpofe is, we are 
 defignedly taught in them, that '^^ true believers of all otlier 
 nations, as well as of the jews, fhall bejuilified and fn^ed in 
 him," this infallible meaning is givenus, GaL 3. 7,8,9. '^^ Know 
 ye therefore, that they which are of faith, the fame are the chil- 
 dren of Abraham. And the fcripture forefeeing that God 
 would juftify the heathen through faith, preached the gofpel 
 before unto Abraham, faying, ^' in thee fliall all nations be blef- 
 fed. /So then they which be of faith, (of whatever nation) are 
 blefled with faithful Abraham." Their confti-udlion muil be 
 thus i the fcripture forefeeing that God would iuftify and fave 
 all nations^ the unbelieving as well as believing, preached be- 
 fore 
 
( ^^5 ) 
 
 fore the gofpel to Abraham. The apoftle limits it exprefsly 
 to the unbelieving, ^^ they that are of faith " they and they only 
 in the intendment of the promife, are children and bleffed v/irh 
 faithful Abraham. A man miiil want eye fight who doth not 
 fee their conflruclion in extending it to all the believing, is 
 in dired: contradiction to the apoftle, and to the intendment of 
 the promife, as explained and jifcertained by him. And he is 
 very exprefs in point, in afcertaining the true intendment of 
 thefe promifes to Abraham. He tells us exprefsly, the feed 
 intended in this ^reat promife, is Chrift, v. i6. and confirms 
 both the extent and limiitation of the bleiTings to them who 
 believe, v. 22. '^ but the fcripture hath concluded all under 
 fin, that the promife by faith of Jefus Chrift might be given to 
 them who believe ; and llluftrates it to the end of the chapter. 
 And this extenfion of thefe blefiings promifed, to the believing 
 of ail nations without difference, and limitation of them to the 
 believing only j is a do6l"rine that runs through the fcripture, 
 and particularly, all the epiftles of St. Paul. And he hath 
 taught and illuftrated at large, this limitation of the blefTings to 
 the believing only, in the cafe of the unbelieving jev/s, the 
 natural pofterity of Abraham in the line of Ifaac and Jacob, in 
 Rom. 9th, loth, nth chapters ; (hewing, they have cut them^ 
 felves off from thefe blefTings, by their unbelief ^ and will re- 
 main cut off from them, till the glorious period of the recal of 
 that nation and their ingrafting in again, by faith. What can 
 be more decifively clear, than the limitation of thefe blefTings 
 to the believing only ? and their confiruction is as dire61:ly con- 
 trary to the grand pra61:ical, as doclrinal intendment of thefe 
 promifes j they are defigned to carry a moft powerful encour- 
 agement and motive to finners of all nations, to look unto Chrift 
 and turn to God and become his willing people, that they may 
 become the happy fubjefts and heirs of the promiifes. But by 
 extending them to all the unbelieving and difobedient, the 
 force of this grand motive is annulled, and the great defign of 
 their reduction in this world, becomes defeated. It is impor- 
 tant to add, thefe promifes are defigned to teach and point us 
 to a moft memorable future time, in which, all the nations of 
 the earth then exifting, fhall literally and remarkably be bleiTed 
 in Chrift;, with the blefTings of his kingdom and grace, with 
 
 family 
 
( 286 ) 
 
 family and providential blelTings, and that for a long and very 
 glorious period. So that all the preceding fuccefs of the gof- 
 pel with jev/s and gentiles, is but as the firil fruits to the full 
 harveft, compared with the fulnefs of the gentiles in all the na- 
 tions of them, and fulnefs of the jev/s then to be brought into 
 the kingdom of God. So that an innumerable multitude out' 
 of all nations and languages, fhali be faved. Rev. 7 . But two 
 things intirely overthrow their conilruclion : one is, that thefe 
 bleiTings are appropriate to believing nations, and to all believ- 
 ers in them -, and are limited to them decifively, by the rule of 
 expofition given us, as hath been i]iew\n. They are converted 
 to the faith of Chrid, and fo enioy tliefe bleffings in himx. The 
 other isj that however great and extenfive thefe bleiTings are, 
 they come upon all, who fliall ever participate in them, in this 
 ftate, before uhe end of the world. It is while they are in family 
 and national ftate, as the diction of the text plainly teacheth. 
 And the fumanary repetitions and illuftrations of the bleffings 
 promiifed, by the prophets, confirms it. It is promiifed the Sa- 
 viour '' he ihould have the heathen for an inheritance and the 
 uttermoft part of the earth for a poiTe(lion."f But not a foul 
 from hell. All the ends of the world fiiall rem.ember and turn 
 unto the Lord j and all the kindred of che nations fhall worihip 
 before thee. For the kingdom is the Lord's and he is go- 
 vernour among the nations. A feed fhall ferve him, and it 
 fhall be accounted to the Lord for a generation. They fhali 
 come and declare his righteoufnefs " unto a people that ihould 
 be born, that he hath done this. "J Here the converfion of all 
 nations is ftrongly expreiTed, but as effefted in this world, v/hile 
 the fuccelllons of mankind continue, or they could not declare 
 it " to a people that fhould be born." " He fhall have domi- 
 nion '' from fea to fea" and from the river to the ends of 
 the earth. All kings fliall fall down before him ; all nations 
 fliall ferve him."§ The v/hole defcription is in this world : it 
 cannot be in the *^ new earth" ^' there is no fea" there. In that 
 day "kings fliall be nurfing fathers and queens nurfing mothers 
 to the church of God :" fervices peculiar to this fcate, Ifa. 49. 
 23, and 60th chapter throughout. And the call of God, which 
 will be made effectual to brine all the then nations of the earth 
 
 . to 
 
 t mil. 2. 8. : Pfal 22. 27,2?,3o,3i. § Pfal. 7Z\ 8;ii, 
 
... C 5^7 ) 
 
 to a happy participation of thefe bleflings, is, " look unto mt 
 and be ye laved ail the ends of the earth/' (including all the 
 nations of the gentiles then living upon earth, but not afoul 
 in future mifery ; they are left out excluded, and have no part 
 in it) " for I am God and there is none elfe. I have fworn by 
 myfelf, the word is gone out of my mouth in righteoufnefs, 
 and (hall not return, that unto me every knee fliall bow, every 
 tongue fhall fwear. Surely, fhall one fay, in the Lord have I 
 righteoufnefs and flrength ; even to him fhall mxn come, and 
 all that are incenfed againft him fliall be ailiamed." (This 
 claufe and fome parallel texts feem.to intim^ate, that there might 
 remain fome individuals, unreconciled enemies, but they fnould 
 be fo few and feeble, as to be afhamed and confounded, and in- 
 capableof offence anddifturbance in all God's holy m.ountain/') 
 And the jewifli nation in all its fulnefs, at that tim.e, fhall par- 
 take in thefe bleffings. "In the Lord ihall all the feed of 
 Ifraei be jufcified and glory," Ifa. 45. 22,3,4,5. and this work 
 of God, is fo particularly and decifivelyfet forth as to be accom- 
 plifned in this v/orld, in Ifai. 6^, 19,20,21,22,23 verfes, and 
 parallel texts, as that the tvidcijyce cannot be evaded. Verfe 
 . 23. •" And it fhall come to pafs, that from one new moon to 
 another, and from one fabbath to another fhall all flefh comiC 
 to v/orfnip before mt, faith the Lord." Then, " the glad tid- 
 ings of great joy unto all people" announced by the angel at 
 the birth of our Saviour, will be literally verified, to all people, 
 nations and languages upon earth. Then, *' the Spirit will be 
 poured out upon all flefh."!| ''All flefh fnall corne to him, 
 v/ho heareth prayer. "f '' The glory of the Lord fhall be re- 
 vealed, and all flefh ihali fee it together ; for the miouth of the 
 Lord hath fpoken it :"* and all flefn ihall fee the falvation of 
 God.":]: But when ? the prophet tells us, it will be during the 
 continuance of the prefent planetary fyfcem and revolutions of 
 days and months, before the earth is burnt up : when it Ihall 
 come to pafs " that all ^tVa fhall come and worfhip before the 
 Lord, from one new moon and fabbath to another." So that 
 if thefe texts teach that all men fhall be faved ; they alfo teach 
 they will all be believers and true worfhipers of God ; and will 
 fee and enjoy the beginings of this falvation, in this v/orld ^ 
 
 before 
 ii Joel 2. 28. t Pfa. 65. 2. * Ifa. 40. 5. J Luk. 3. 6. 
 
( =8S ) 
 before the 1 aft judgment and final conflagration. And when 
 this call of God, fliall have its full eited, in the ingathering of 
 the fulnefs of jews and gentiles (whiletheyexift as nations in this 
 world) into the kingdom of God j then, thefe great promifes to 
 Abraham, will have their full accompliflim.ent : and fo, as that 
 *' all the Ifrael of God" defigned in them (including the natural 
 and fpiritual feed of Abraham, as expounded by Paul) *^ Ihall 
 be faved." Conlequently, all the unbelieving and ungodlvs 
 who are condemned in the day of judgment, are excluded thefe 
 promifes, and muft: remain forever excluded the bleiTmgs of 
 them. And fanciful theorifts, may as v/ell imiagine the whole 
 of this divine work of ingathering and bleiTmg the nations^ 
 fhall be effected not on this earth, but in the moon ^ as that 
 any part of it fliall be efFedled for the wicked^ after the day of 
 iudgment. There is no time, or place found and allotted in 
 fcripture, for fuch a purpcfe. . Then " time fhall be no longer" 
 no more. And there is no place in the univerfe revealed, in 
 which this great change in nature, character and ftate can be 
 effefted, in them. Not in heaven, for the change muft be 
 wrought before, any can enter there : not in hell, for that is a 
 place and ftate of v/rath without mercy, of weeping and mifery, 
 and not of ioy and falvation. Not in the new earth, for the 
 blefiings of it are the inheritance of them that overcome-— and 
 the wicked have another inh.eritance aiTigned them— ^"^ their 
 portion is in the lake of fire," Rev. 21. i^y^^. And to fuppofe 
 it to be effecled in fome new created tranfmutation v/orld, is a 
 fpccies of infidelity, and inch an unfcriptural romantic creature 
 of imagination, as is unv/orthy any regard by any lober, judi- 
 cious chriftian, wliofe faith is bounded by revelation. So that 
 their conftruiTLion of thefe glorious predictions and promifes, 
 ftands every way confuted in fcripture. But thole words are 
 cited Rom. 1 1 . 32. "God hath concluded them all in unbelief, 
 that he mnght have mercy upon all :" it is faid this may have 
 reference, to a more full admiffion of jews and gentiles in the 
 coUedllve fenfe into Chriil's kingdom on earth ; but may not 
 be the principal meaning : that it is capable of a more exten- 
 five fenfe, and to extend it to m.ankind univerfally, is thought 
 the moft noble and fignificant, p. 247,8. This text feems de- 
 figned to exhibit the riches, fovereigaty and glory of God's 
 
 mercy 
 
( ^?9 ) 
 
 mercy in thefalvatlonof both jews and gentiles 5 inafmnch as 
 
 when it is difplayed efBcacioufly for their reitoration and falva- 
 tioHj it finds them, all, in a ftate of unbelief. And there are 
 two rules in the defcription of this divine work (to name no 
 more) that make it evident, it is wrought in this world, and 
 cannot be extended to all mankind. As (i.) this great v/ork 
 of mercy in the redoration of both, is by " grafHng," and there 
 is but one way of ^'grafHng,'* by faith in Chrift, which is pecu- 
 liar to this ftate, " The jews were broken off by unbelief,'* 
 *' the gentiles were graffed by faith" ^* and fiand by faith," v. 
 10. and *^ the jews fhall be graffed in again, v. 24. as a natiom 
 they fhall be converted to the faith of Chrift 3" ihall look to 
 him v/hom they have pierced and mourn," &c. fo, fhail their* 
 iniquities be pardoned, and they be bleifed with the ble (Tings 
 of Abraham, and of Chrift, and with the joys of his falvation. 
 This method of mercy in faving finners whether jew or gentile 
 the apoftie teaches exprefsly, and profefTedly in this chapter^ 
 in this great work of mercy in the relloration of the fulnefs of 
 jews and gentiles : and he teacheth none other method, nor 
 doth the fcripture ; and therefore, this " mercy upon all" muil 
 be *'the believing," of all nations without difference ; and can- 
 not extend to the ungraffed, unbelieving part of mankind* 
 Which conflrudtion is moft noble and fignificant, that which 
 falls in with the profeiTed defign of the apoftle, and fupports 
 the gofpel conflitution of "grafEng" and falvation by faith 5 
 or that which contradifls and annuls it, is eafy to determine-. 
 (2dly.) this great work of mercy, in the reftoration of the ful- 
 nefs of the jews and gentiles will be efFe6i:ed in this woi-ld j 
 while they remain diilindl nations, retaining their national cha- 
 radlers. This feems very clear in the feveral parts of the de- 
 fcription : particularly, in the great benefits that fhall redound 
 to other nations, by the converdon and recall of the jews into 
 the kingdom of God. " If through their fall falvation came 
 to the gentiles, to provoke them to jealoufy," v. 1 1. that they 
 might return." " If their fall, was the riches of the world, how 
 much more their fulnefs," v. 12. Again, " If their cafting a- 
 way be the reconciling of the world, what faall the receiving 
 them be" (in their converfion) *^ but life from the dead," v* 
 1 5, This plainly befpeaks them, to be dX that time diftindfc 
 
 P p nations;, 
 
(. -90 ) 
 
 nations, and retaining their well known national chara(?ler3. 
 Otherwife, how is it polTible, that their converfion and " ful- 
 nefs" Ihould more abound " to the reconciling of the world/* 
 and their reiloration be as '^ life from the dead '* to the reft of 
 the world/' And again, how is it poiTible, that the fulncfs of 
 the jews and gentiles coming in as nations, can be feen as co- 
 temporary events, as taught, v. 25, unlefs rhey remain diftincb 
 nations ? And this is a note of its accomplifhment in this world, 
 taught by our Saviour, and repeatedly by the prophets, i| as well 
 as by the apoftle here. And this point is farther confirmed in 
 the following context. For upon the coming in of the fulnefs 
 of jev/s and gentiles, is immediately added, v. i6, " and fo all 
 Ifraei fnall be faved." And this work of mercy is confirmed 
 in that and the three following verfes : and then illullrated v. 
 30,31. " For as ye in times paft have not believed, yet now 
 have obtained mercy through their unbelief: even fo have thefe 
 alfo not now believed, that through your mercy, they alfo may 
 obtain mercy.'' As fure as the one had obtained the mercy to 
 be ingrafted, by faith, fo furely fiiould the other obtain the like 
 mercy, in this prefent world. Now if the whole of this work 
 of mercy treated of, refpecling jews and gentiles, is in fa6t 
 compleated in this world,"' it feems evidently, againft the defign 
 of the apoftle, to extend this m.ercy to all the v/icked in the 
 future world. 1 would notice one objeftion againft what hath 
 been offered : — itisby fomc inferred, from this defcription of 
 the apoftle, " that the non-eled reprobate jews of that time, 
 
 who 
 11 It may not be improper here to notice one text, that hath been much 
 millaken by feme, Ezek. 16. 53. " When I fhall bring again their cap- 
 tivity, the captivity of Sodom and her daughters, and the captivity of Sa- 
 maria and her daughters, then will I bring again the captivity of thy cap- 
 tives in the midil of them.'' It cannot be meant of the land or lake of 
 Sodom, which it feems will continue a monument of warning to all ages 
 and generations. Nor can it be meant of the Sodomites, that perifhed ; 
 that they fhould be recovered at the reiloration of the Jews ; for it feems 
 they will be condemned in the day of judgment, Mark 6. 11.^ But it muil 
 be the Gentiles, figuratively **Sodom," whom the Jews in pride and con- 
 tempt looked upon, unlefs they became Jews, as abandoned to deftruftion, 
 as the Sodomites. In reproof, they are here taught, in the time of their 
 mercy and reiloration, the gentiles ihould partake of the fame glorious 
 mercy, and in equal extent and fulnefs. I know fome have taken it as a 
 threatning of utter ruin to the Jews, like that of Sodom ; but confidering 
 the fubfetjucnt promifes to ihe Jews* I -prefer the feftfe already given. 
 
( 291 ) 
 
 who were broken ofF by unbelief, enemies for the fake of the 
 gentiles, will be brought in, " in the fulnefs of the jews/' and 
 that literally all the feed of Ifrael in all generations, vvill be 
 comprized in this grand refloration, and be faved/' But in 
 the objedlion, it is forgotten, that nations live and are perpetu- 
 ated on earth, in fucceffive generacions, only. Thofe that di^ 
 off, are never rcflored, to make a conflituent part of the nation 
 anym.ore; to be the fubjed:s of its future blefTings or judgments. 
 And confequently, the prediftionsof bleffings or judgments to 
 nations, have their accomplifhment in the generations living 
 in the time of their completion, and not in any foregoing ones. 
 This ftrikes off the foundation of the objeclion. Bendes, the 
 fuppofition that predidlions look back to foregoing generati- 
 ons, is contrary to the nature of them ; the grand defign of 
 prophecies, is to difclofe the defigns and future events of pro- 
 vidence to take place in this world : the fates of miankind, the 
 blefllngs or judgments to come upon nations, while they ezTft 
 as nations, before the end of the world. The flate of ail rvxaiy ■ 
 for the future and eternal world, are to be fettled in the day of 
 judgment, by the great promifes and threatnings refpecling that 
 world ; and not by prophecy, but by the fcripcure rule of 
 retribution. Again, it is not remembered by the obje6ior, that 
 the prophets predi6ling this glorious refloration of the jewifh 
 nation, do once and again ftiie them a *^ remnant."" Though 
 this ''remnant" will include all the fulnefs of the nation in all 
 their difperfions through the world, living, in that period. 
 Thus are they ftiled, Micah 5. 7,8. andch. 7.18. and Zep. 3. 
 13, &c. They are a "remnant" a precious refidue of that nation 
 referved in infinite mercy, for the unfpeakable/bleflingsof that 
 grand period, diflinguidied in glory, by all the prophets, above 
 all others, in the annals of time, ' Moreover, the method of 
 their refloration, is likewife forgotten, viz, '' by grafHng'in a- 
 gain." And there is but one dodlrine of grafting for jev/ and 
 gentile, and that is, " by the faith of our Lord Jefus Chrift/* 
 while they continue nations in this world, as haih been fhewn, 
 Confequently, the refloration plead for in the objeclion, is an 
 impofTibility in nature, without a refurredlion of the unbeliev- 
 ing dead, previous to the general refurredion s v/hich is confu^ 
 ted by our Saviour and the current doarine of xevelation. Sa. 
 
 that 
 
( ^9^ ) 
 
 that the objection is wholly an antifcriptural, groundlefs mift- 
 ake, in fad.' On the whole. It feenis evident, in this difculTion, 
 that thiQ prediftions and promifes of blefiings to families and 
 nations, and of the works of God's grace, and recovering nnercy 
 deiignated in them, to be WTOught for mankind, will certainly 
 hrave their full accomplilhrnent in this v/orid. And the nnarks 
 and charaders of their certain completion, v/hile they exift in 
 families and nations in this v/orld, arefo interfperfed and inter- 
 woven in the defcriptions themfelves, as that they can hardly 
 efcape an attentive reader. It is clearly, the mofl obvious and 
 popular conilruaion, beft adapted to the good of men, and 
 which perhaps hath not been miftaken by one of a' million, of 
 thole who have read them. So that there is not a fhadow of 
 evioence, in fupport of their doctrine carried in the general 
 terms in which they are exprefled i nor a fig-leaf of hope to be 
 derived from rhem, to thofe who die in their fins, but it is wholly 
 cut off in their certain completion in this world. Neither is 
 there any danger of difcredit to fcripture, by afcertalning their 
 general intendmicnt, when v/e certainly fall in with their grand 
 dciign i which is, the inflrudlion and beil good of mankind in 
 this world;, which is beft fubferved in the conllruction given. 
 But :t is that conftruction, which renders them perfedly loofe 
 and ambiguous, that is, difreputable h tliat renders them fo du- 
 bious and fceptical, that we'cannot know, who they refped 
 and belong to, whether to the living or the dead i nor to what 
 world of fubjeds, whether to this or the future -, whether one 
 already created, or to fome one or more, yet to be created ^ 
 and forces us, to Vulcan's forge for a meaning to them : I mean 
 ^' a creature of fancy" made by the hammer of invention^ on 
 the anvil of imagination. This muft be contemptible in the 
 eyes of judicious chriftians, and tend to expofe the facred oracles 
 to contempt. We have obviated his argument from Pfa, 68. 
 $8. in what hath been faid upon Eph. 4. 10. where it is cited, 
 and applied to gifts and gofpel means, for the recovery of man- 
 kind in this world, only. Another text is Joh. 12.32. '^ And 
 I, if I be lifted up will draw all men to me.'' Here it is faid^ 
 is no exception of any individual of the human race ; nor have 
 any one a right to limit the merciful effecl of Chrift's death. 
 But we have certainly a right tg x^^ the meaning from our 
 
 Saviour^ 
 
Savour, himfelf : and that he meant all forts and nations of 
 men living, jews or gentiles, is evident from his after explana- 
 tory commiilion given to the apoftles, to preach the gofpei to 
 all the living nations, and " to every creature." But he has in 
 effedt abfolutcly prohibited us, from extending it to final un- 
 believers, in the parable of dives, and by teaching us " they 
 Ihall not fee life" nor " taile of his fupper," and in the great day 
 the door of mercy ihall be fliut againft them, &c. Another 
 text cited, is Joh. 17. 2. " As thou haft given him power over 
 all fleib, that he might give eternal life to as many as thou halt 
 given him." This he explains, " that he might give eternal 
 life, to thefe all men he had fubjefled to him," p. 246,7. That 
 our Saviour did not mean, " all that were fjbjedled to him" by 
 *^ all that were given to him," is very evident from his owa 
 explanation " of thofe who were given to him" in the fub- 
 fequent context and other places. In the 6th and following 
 verfes he fpeaks of thefe *' given ones" as "given him out 
 of the world," " who had received and kept his word" — 
 as *' thofe who believe" " for whom" he prays, in diftindlion 
 from the reft of the world : and in a parallel paffage he plainly 
 teaches, he had this power over all things given him, for the 
 purpofe of giving eternal life, ^^ to the believing" and not to 
 the unbelieving of mankind : as Joh. 3. 35. in connexion with 
 V. ^6, " The Father loveth the Son, and hath given all things 
 into his hand"— and the purpofe follows, " he that believeth on 
 the Son, hath everlaftingiife : and he that believeth not the Son, 
 ihall not fee life ; but the wrath of God abideth on him." And 
 he further tells us, John 5. 37. " All that the Father giveth 
 me, ftiall come to me :" they Ihall become believers on him in 
 this world. So that according to the explanation of our Savi- 
 our, he intends " by thofe that are given him," not all that are 
 fubjected to him, but thole who become believers on him in 
 this world, and no more. If any one thinks this ingenious 
 v/riter underftands the meaning better than our Saviour, he will 
 give him credit. Tit. 1 1 . 1 1. is cited, p. 248, "For the grace 
 of God, that bringeth falvation, hath appeared to all men.'* 
 He fays it may be rendered, "the graceof God, which bringeth 
 falvation to all men, hath appeared." Still the queftion is, 
 how the grace of Gq4 brings felvatioa to all forts and nations 
 
 of 
 
( 294 ) 
 of men ? the next words anfwers the qiieflion, and afcertaina 
 the fenfe of thele words, by pointing out the way, and only way 
 in which it brings falvation to them, *^ teaching us, that deny- 
 ing all ungodlinefs, and worldly lufts, we fhould live foberly, 
 righteoufly and godiy in this prefent world j'* * booking for that 
 blefled hope, and the glorious appearing of the great God and 
 our Saviour JefusChriil." While this is the only wayin which 
 this grace faves all men, who will ever be faved : by fandifying 
 them in " this prefent world," render it how you will, thefe 
 texts in connexion, will be diredlly in the face of their do6lrine 
 and conllru6lion. And I fnould think, no man in his right 
 mind, can think, the apoille intended to extend this grace to 
 fave men, in fome future tranfmutation worlds ; when he fo 
 plainly and decifively defcribes its efficacy in the falvation, of 
 men, in their fandification, in this prefent world, only. It is 
 faid I Tim. 4. 10. " God is the faviour of all m.en ; efpecialiy 
 of them that believe." The connexion fhews, this text has 
 Ijpecial reference to God's providential protedion and falvation, 
 and not that which is fpiritual : and fo hath been underllood 
 by the mod: judicious : in this fenfe, it hath no concern with 
 the point in difpute. But if it refer to Chnd our Saviour, he 
 may with great propriety, be termed the Saviour of all men, as 
 he is the creator and preferver of all men, and they owe all their 
 mercies and^bleiTings to his divine mediation and government 5 
 and as he hath opened a way by his death, that ail forts, cha- 
 radlers and nations of men may be faved, by faith in him ; and 
 it is becaufe they will not come unto him, they are not finally 
 faved : and he is efpecialiy the faviour of them that believe, as 
 he faves them in fa6t with an eternal falvation. No more,with 
 force, can be argued from this text. Our Saviour fays, John 
 10. 16. '^ And other Hieep I have, which are not of this fold : 
 them alfo muft I bring, and they fnall hear my voice : and 
 there fliall be one fold, and one lliepherd." From whence is 
 argued, the wicked in the future world may be thefe other iheep, 
 fo as that the whole hum.an race lliall make one fold, and have 
 one fhepherd,"p. 229. It feems nothing can be more arbitrary 
 and groundlefs, than this conflruftion : for our Saviour in all 
 his difcourfes, fays not a word of their recovery -, but many 
 things decifively againft it, as hath been fhewn. By fheep m 
 
 the 
 
. ( 295 ) 
 
 the foregoing part of this chapter, are meant thofe of adlftin- 
 guifhing chara6ter in this world ; it is moil natural therefore to 
 fuppofein tliis text, is intended thofe who fhonld be called and 
 formed into the fame divine chara6ler, in this Hate. 1 have no 
 doubt the calling in of the gentiles, is what is meant, by the other 
 Iheep to be brought in. Hitherto, he had miniftred and col- 
 leded his fheep, from the houfe of Ifrael : but he would bring 
 in believing jews and gentiles into one fold, and they fhould 
 have one (hepherd : which is a work appropriated to this, and 
 not the future world. And this is confirmed in the language 
 of the text itfelf, *' and they fhall hear his voice," that is, they 
 fliould believe and obey his gofpel, which is the conftant mean- 
 ing of it ; and this is the fpecial workof men,in this (late : there 
 is nothing faid of it in the place of torment. Whoever be m,eant 
 by "the other fneep,'* the text and context confirms it, that they 
 will be brought in, in this world : the very reverfe of his con- 
 llru6lion. As to " the good tidings of great joy fpoken of, at 
 the birth of our Saviour, Luk. 1 1 . lo. we have fhewn it will be 
 literally verified, when the fulnefs of jews and gentiles are 
 brought in : and inilead of ^^ a few people" as is fuggefled, an 
 innumerable multitude will be colle6ted out of all nations and 
 faved. And as to thofe that perifh, it is in their own default ; 
 and ir. would be impious to reproach the grace of God and the 
 Saviour, for the fault of the creature. And as to the contempt 
 Ihewn to the common conflrudlion, " as poor and low," here 
 as ufual— -if it be the true, fcriptural fenfe, it is certainly the 
 moil important and ufeful to men ; and we doubt not, in the 
 grand arrangement of the divine government, it is as far more 
 honourable to God and our Saviour, as it is beneficial to men. 
 We pafs to his general references, to texts which fpeak of 
 God as " not keeping anger forever," as not '^ contending for- 
 ever," " not chiding alv/ays," and " not being always v/roth.'* 
 The fenfe given in their fchem.e, is tho't the moft full and fig- 
 nificant, p. 249. But if it is fitted only to delude men, it is the 
 moft contemptible. I find not thefe exprefTions ufed, but in 
 reference to the temporary corre6tion of " the broken hearted, 
 and them that fear God"— and in reference to the temporary 
 corredlion of the jewilh nation— to infure theirnational reftora- 
 tion in this world, according to God's gracious promifes, not- 
 
 withftanding ^ 
 
'withftanding the previous vifitations of his wrath : and in re- 
 ference to Tinners who turn from their wickednefsby repentance^ 
 in this world. I find not an inilance, where itrefpectsthofe con- 
 figned to the future punifhment ; and therefore they are^J no- 
 thing to the point in difpute. How great foever the encour- 
 agement to faith, hope, repentance, &c. they give to men in 
 this world, they give none to the damned. Th.e next general 
 reference is, to texts which reprefent the bleiTed God " as plen- 
 teous and abundant in mercy -, whofe mercy endureth forever, 
 is cverlafting, and from everlafting to everlafting, and is over 
 all his works." It is faid that a far m.ore emphatically great 
 and benevolent fenfe is given to thefe exprefnons, upon the 
 fcheme of univerfal falvation than the common one ; and that 
 upon the common one they can fcarce have any m.eaning at all, 
 &c. p. 250. In reply, it is fufficient to obferve; the bleiTed 
 God is thus glorioully chara(5i:erifed,for thefe two purpofes, ( i ) 
 to exhibit what he is to our finful world, under a difpenfatioa 
 of mercy ; and (idly) to exhibit what he is and will be to all, 
 who comply with the gofpel terms of mercy, and become his 
 penitent faithful fervants, and meet vefiels of everlafting mercy. 
 To them, he is literally and in the ftrongeft fenfe of the expref- 
 fions, '^plenteous" and abundant in mercy, and "^^his m.ercy en- 
 dureth forever,'* and is from everlafting to everlafting, Sec, 
 And in the firft fenfe and view of the fubjecl, there needs " the 
 help of no art or figure," nothing but eye-fight and attention, 
 to fee, his mercy extendeth over all his works, and creatures in 
 our world, " the whole earth is full of his goodnefs and riches." 
 And confidering the innumerable and aggravated provocations 
 of finful men, it is fuiiy and glorioudy manifeft, that he is lite- 
 rally plenteous and abundant in mercy to them, in the plenteous 
 and abundant mercies adually beftowed on them in this world, 
 and in his offers of pardon and eternal life to them, upon the . 
 moft condefcending term.s of mercy : and 'tis their fault they 
 do not become the fubjeds of his mercy, ftridly everlafting. 
 And this exhibition of his glorious chara6ler and m.ercy is moft 
 wifely fitted, to draw and win finners to repentance; and for the . 
 fupport and comfort of good men, and the promotion of truc-| 
 godlinefs, which is the grand defign of it. But this mercy of ' 
 ^od^ is not to be extended to the devil and his angels, qr to 
 
 finners^ 
 
(^97) 
 
 finriefs, that are vefTels of wrath, in a ftate of wrath and retribu-N 
 tion : fo to extend and apply it, is antifcriptural. ' In the ex- 
 hibition givenj the mercy of God, in the fcripture charaders of 
 it, fhines forth, in full glory* Nor is it any dinriinution or de- 
 rogation of it, to fuppofe> it will never be exercifed to unmeet 
 fdbjcdls ; nor> in any way of interference with the rights of juf- 
 tice, and thefupportof the authority and government of God* 
 But to fuppofe fuch an exercife of it, would refledl difiionour 
 upon divine v/ifdom and mercy itfelf. But their plan of mercy 
 is efientially different from that of fcripture ; and is fubverfive 
 of the gofpel coni^itution, and the authority and government 
 of God in this world j by emboldening men to fin and negle6t 
 the great falvation, to thei-r ruin in this world, and world to 
 come : and is as reproachful to God^ as it is mifchievous to 
 mankind> as hath been repeatedly ihewn. 
 
 We have now confidered the paragraphs, fin gle texts and 
 general references in fupport of the univerfal falvation of all 
 men ; and find no colleftive or fingleproof of any force, in the 
 whole : fo far from it, that the bigger part of the paragraphs 
 and fingle texts when reftored to their genuine meaning, are 
 decifive refutations of it* And the palliating concluding ex- 
 cufe, why it is not more clearly revealed, carries as little force 
 in it J as the other proofs* Certainly a dodrine of fuch magni- 
 tude, if true, and defigned to be taught and believed in our 
 world, would. have been fome where decifiVely taught ^ which 
 we clearly fee, this, is not* When the fcripture is fo plain-and 
 repeated in teaching other do6lrines of far lefs importance thaa 
 this, if true ; and not a fingle decifive proof of this tenet given : 
 when the tenor of revelation is, prima facie, diredtly againil this 
 tenet : and when it is excluded and confuted in almoft every 
 poffible way, in which the falfity of an error can be expofed and 
 demonftrated : in fuch a Circumftance, if any man will venture 
 his precious foul upon fuch a detedled, manifeft delufion -, one 
 would think he muft be ftrangely inconfidcrate, qr infatuated* 
 We proceed to, SECTION IL 
 Evafions confidered. 
 
 Several plaufible things are offered under the firfi: obj<?6i:iori, 
 to evade the force of thofe texts, which plainly reprefcnt th^ 
 fot^Jxe puAiJhmeiU to b^ eternal : as ^* everlafting ftre/' " ever- 
 
 Q^q Ming 
 
( 298 ) 
 
 laftlng puniiliment," ^' everlafling de{lrii6lion/' Sec, 1 fnall 
 not purfiie his mode of difciinion5biJtfek6l the feveral evalions 
 contained in it. Evafion (i.) It is argued from the nature 
 and effe6ls of the fire, by which, it is faid, this puniihment is 
 effe6ted : that it will have an end, and cannot be flri(5lly, eter- 
 nal. It is faid, to be as abfurd, to fuppofe fire to be fl:ri6lly e- 
 verlafting, as the hills and mountains : for it tends to an end^ 
 and will have an end according to the eflablilhed laws of nature. 
 Therefore from the nature of the Ribjed, the term ^'everlaliing" 
 applied to it mufl have a limited conftru6lion. And alfo, it 
 tends to dellroy whatever is caft into it, and we know of no 
 bodies that can fo endure the force of it, but it will efFedl their 
 difTolution, in time. Whence it is inferred, the future fire and 
 puniihment will not be eternal, p. 273,4,5,6, To me this ar* 
 guing, proves nothing, but how egregioufly, great men can 
 trifle upon the moft awful fubje6i:s, when they fet themfelves 
 about it. For it is admitted, p. 278. '^ that it cannot be deter- 
 mined, v/ith any certainty, whether the fire of hell is to be un- 
 derflood literally or figuratively." If fb, why doth he plead 
 fo much, and reft all the force of his arguings,upon the "literal 
 fenfe ?'* when if it be underftood " figuratively'* there is not the 
 leaft force in it. The figurative fire Intended, may be ftri6lly 
 everlafting, and the epithets joined to it, afcertain it to be fo^ 
 He argues, "the epitheteverlafting is joined tothepunifhment, 
 on account of the fire that will occafion it :" whereas, it is more 
 natural to underftand the puniihment, asexegetical of the fire. 
 And fays of another text, "it is called eternal judgment^becaufe 
 the efFedl of it will be departing into everlafting fire.'* Whereas 
 the obvious reafon is, becaufe, the effed; arid puniihmient of that 
 judgment will be ftriclly eternal ; without any reference to fire 
 or any other figure. Again, he fays, everlafting deftrudlion 
 from the prefence of the Lord, is evidently termed everlafting 
 on account of the fire that is to bring on this deftru6lion,p.285. 
 Whereas, there is no evidence of it in the connexion, as he fup- 
 pofes : but it is more probably fo defcribed, to give us the true 
 idea of the future punifnment, it is an eternal feparation from 
 the life-giving prefence and glory of the Lord^ in a ftate of 
 mifery : this is " everlafting deftru6lion." Where are we 
 taught the future puniihment will be effected by the niaterial 
 
 fire 
 
( ^99 ) 
 
 fire of this world, that by the laws of nature will have an end ?> 
 Not in fcripture. Contrariwife, our Lord teaches it, the ever- 
 lading fire prepared for the devil and his angels ; and how the 
 material temporary fire of this world fhould be a proper pun^ 
 ifhment for fuch unembodied fpirits as the devil and his angels 
 is unexplained, and inconceivable by us. Such entirely un* 
 grounded arguing, carries no force in it. If the predication had 
 been exprefsly made of the material fire of this world, there 
 would bean appearance of weightin it : but as the'^everlafting'* 
 is exprefsly predicated of the fire of hell ; the fire of that inyifible 
 world, where Paul teaches us, '' the things of it (without ex- 
 ception) are eternal 5 there is not a ihadow of force in it, or 
 ground for fuch ^ criticifm. Befidcs, if we are to argue the 
 duration, from this nature of fire, and the bodies thrown into 
 it, ^' chaff," ^^ tares," and dry ^^ branches," it is f^tal to their 
 dodrine. They fay, the punifhment will laft an ''age," and to 
 fome for ''ages of ages," But it is impofTibie by the laws of na^ 
 ture, this (hort Uved fire, upon fuchYuel ihould laft but a very 
 little while ; it can't laft an age, and for ages of ages. And it 
 is abfolute deftrudion to their dodrine of reftoration likewife. 
 So that they are felf-condemned in their arguing, from fuch aa 
 abfurd view, of the nature of the fubjeijl. It is not from the 
 nature of the figure "fire" but the epithets and properties alcri- 
 bed to it, that we are defignediy taught the duration of thi?^ 
 punilhment. It is '' unquenchable" ''cverlafting fire," and a 
 « fire that never ftiall be quenched," thefe are the properties 
 afcribed to it. And if thefe do not teach it <_'uiiceafing'' and 
 «^ endlefs" there is no language that can do it. And it is To 
 forcibly taught, that it cannot be avoided, without dired con-^ 
 tradition. "For to fay it is temporary and will come to an end, 
 when we are taught it is unquenchable and cannot have an end, 
 and it ftiall never be quenched, ceafe and have an end ^ is a 
 moft palpable contradiftion. Nor is it to the purpole to fay,. 
 it will not have an end, till it hath efi'eaed the dilfolution of 
 thofe who fuf!er it ; for we are never taught the duration of it, 
 by any fuch fuppofed effed of it ^ hut by the properties and 
 epithets afcribed to it. So that it is juft as certain, that it will 
 be unceafmg and endlefs, as that thefe infpired teachers by thefe 
 defcriptions, h^ve taught us the duxa^tioa of this punifhment^ 
 
 truly. 
 
( Soo ) 
 
 truly. I will only add, the fubjed of '' this fire" would be plain 
 and eafy, if men would give an impartial attention to the fcrip- 
 ture reprefentation of it, in its connexions. ^^ This fire'' is firft 
 taught by Mofes, Deut. 32. 22, *' For a fire is kindled in mine 
 anger" (that is^ by the fins of the difobedient Ifraelites) ■' and 
 fhall burn to the loweft heU/'|| This pan*t be the fire of this 
 world, that by the laws of nature will come to an end. There 
 is no difficulty in fuppofmg ^^'this fire" of wrath maybe eternal j 
 as everlafling as the immortal objects of it, Yea^ it muft be 
 eternal, if the holinefs, juftice and power of God be eternal, 
 and devils and wicked men continue the imm.ortal fubjects of 
 this indignation. This is the fire of ^^ wrath revealed from hea- 
 ven againft all ungodlinefs and v/ickednefs of men," '^ that is 
 poured out without m/ixture" upon the wicked- This is the 
 unquenchabkj everlafling fire prepared for the devil and his 
 angels and their wicked aSociates, ' And there is no abfurdity, 
 no im.propriety in fuppofmg this fife to be everlafling. And 
 confequently, there is not a fliadow of force, in their arguing 
 from the nature of material fire in this world, and of chafF, 
 tares, &c. againfl the everlafling duration of the future punifh- 
 ment. The facred texts, and arguments from them, fland in 
 their full force, this evafion notwithftanding. They feemcon- 
 fcious of this;> and therefore adduce, Evafion 11. viz. That the 
 fire andpunifnment may be llri6ciy '^ everlafling,-* and yet the 
 fubje6ls configned to that punifliment, may not continue ever- 
 lafringiy in it. Several things are faid to render the fuppofitioa 
 plaufible : "that the punifhment maybe faid to be everlafling, 
 becaufe the fire is fo, although all the fubjedls of it, may not 
 endure it forever :" and God may continue this fire a perpe- 
 tual monument of his juftice, becaufe in fo large a fyflem of 
 rational beings, there may be a fucceffion of rebellious fubje6ts, 
 to endure this punifhment : and fome may endure it for a fhor- 
 ter, and others for a longer duration -, and fome and fo many 
 v/ill endure it for ages of ages, as that in a colie6live fenfe, the 
 configned to it may be faid, to be tormented day and night 
 forever and ever," &c. this is flrenuoufly argued by Mr. Scot 
 and this author, " as a fuppofable cafe," and as certainly " a 
 
 pofTible 
 11 It is well known '? the lowell fcheol" always fignifies [[ jhs iiellj" ti^Si* 
 
 ^:> (he pl^ce of the future puaiihinent 0^ the wicked« 
 
( 301 ) 
 
 pofTible fuppofition :'' as p. 272,284,5, and 304,5. thence it 
 is inferred, the received do6lrine of the future punilhment can- 
 not be maintained. Upon which I would juft obferve, this 
 evafion and the foregoing one are not mates and confiftent, but 
 contradict and fubvert each other, Under the firft we were 
 told, that from the nature of fire, the word ^ ^eternal" muft have 
 a limited conftrudion, becaufe by the laws of nature, it would 
 have an end ; and that it is as abfurd to apply the word " ever- 
 lading'* in the ilnd: fenfe, to it, as to the hills and mountains. 
 But now we are told it is a fuppofable cafe, that it may be ever- 
 lafting, and yet the fubjeds not everlaftingly punifhed in it. 
 This i am fure, fays he, is a poiTible fuppofition, p. 28 5 . If this 
 laft (lands, the nrit evafion is given up, and all the reafonings 
 upon it. Hand for nothing. Such contradi6lions, it feems doth 
 not difconcert thefe writers, and they are too frequent to fur- 
 prize us : we ar€ feafoned to them. But in reply to this fecond 
 evafion, 1 would fay, as it is entirely unfcriptural, fo it is an ab- 
 folutelyunfuppofablecafe, that the puniflimentfliould be ever- 
 lafting, and yet the fubjedts of it fhould not endure it through- 
 out that duration. For thefe reafons, ( i ) becaufe, it is an ab- 
 furdity or contradi6tion, in fuppofition. Puniihment ^nd the 
 fubjedts of punifhment, are fuch correlates, that the one cannot 
 exiil without, nor, any longer, than the other : no more, than 
 accidents can exifl w^ithout their fubjedl : no more, than life or 
 death, happinefs or mifery can exift, without a fubjedl of the 
 one, or the other. I deny it (2diy) becaufe, this fuppofition, 
 would deilroy the force and grand intention of this thireatned 
 puniiliment, to men in this world. The duration, is the great 
 terror of this punifhment. And if it be revealed to be ftridlly 
 ^^eternal,*' as is conceded in this evafion, it is certainly deiigned 
 that the whole of this endkfs duration, fhould have force to al*. 
 arm finful men, to repentance and life. But if it be once fup- 
 pofable and known, that the fubjeds configned to it, will not 
 endure it, througJiout the endlefs duration of it : from that 
 moment, the endlels duration of it, ceafes to be an objed: of 
 fear, and has no. force. And confequently, the grand pra6bical 
 intention of the revelation of it, is defeated. The duration of 
 a punifhment for ages of ages, in the fucreflive fubje<5ls of ir, 
 bath not the leaft force of terror in it;> any farther thafi each fub* 
 
 jecT: 
 
( 302 ) 
 
 jed himfelf perfonailyj ihall endure it. Suppofe it, the moft 
 terrible in nature or poiTible, if it were to be but of one or two 
 hours continuance to us ; that duration and its confequences to 
 uSj would be the v/hole terror of it. What others have fufFered 
 before, or may do after us^ would give not the leaft additional 
 weight to it. This we all do, or may know, by a moment's 
 refieclion. To exemplify it in the punifhment of murther, A 
 violent death, is the punifhment to the murtherer^ by the laws 
 of God and man, God announced it to Noah, and the execu- 
 tion is indifpeqfibly required, The convicted murderer '^'muft 
 go to the pit, and no man may ftay him/' This punifhment 
 hath already exiiled in fuccefiive fubjeds, for fome thoufands 
 of ages and generations, according to the notion we imiplead : 
 and will continue if there be fubjecls of it, in fuccefllve ages, to 
 the end of the v/orld. And yet the long duration of this punifh-. 
 rtient in ages pall, and ages to come, hath not the lead influence 
 upon any man, to reftrain him from the crime. It is the pun- 
 ifhment with its confequences to himfelf, in this world and world 
 to come, and its confequences to his relations and friends, gives 
 its whole and full force. Our Lord perfe6tly knew this, the 
 infpired prophets and apoftles knew it, and therefore they never 
 would have denounced the future punifhment to beeveriafling, 
 and with an intention to av/aken finful men to repentance 
 and life, by the endiefs duration of it : if this was not in fa6l to 
 be the portion of all the individual fubjeds of it ; the intention 
 of the threatning could not polTibly be anfwered in any other 
 view of it. Surely, that conftrudion and fuppofition, that 
 would deilroy the force and grand intention of this threatened 
 punifliment to men, in this world j can never be true or admit- 
 ted, (jdly.) We deny it, becaufe the fubjeds of thi? punifh- 
 mentj and their continuance in it, throughout this duration, 
 are fo defcribed, as will not endure fuch a conftrudion and fup- 
 pofition. Thus, oiir Lord not only defcribes the duration of 
 it, but points out the fubjeds that fhall fuffer it, in its full du^ 
 ration. It is prepared for the devil and his angels, and they 
 muft fiiirer it. And he configns the finally wicked, to the fame 
 punifhment and fame duration. And again, he decifiveiy fixes 
 the endiefs duration of the fubjeds of this punifhment, in that 
 awful declaration '^ where their worm dieth not/' The pro- 
 noun 
 
( 3^3 ) 
 noun "their'' in this connexion, fixes the endlefs duration of tHe 
 fubied, as truly as of the worm : for it cannot be "their worm" 
 if they ceafe to exift ; nor any longer, than they continue to be 
 thefubjeftsof thetormentingworm. Theirendlefs c(^exiflence 
 with the never-dying worm, is the very inftru61ion intended, 
 and it is fo ftrongly and decifively fixed and afcertained, that it 
 will bear no other conftrudion . If their worm fhall never die, 
 they fhall never ceafe to be the fubjeds of it. This arguing 
 goes upon the fame general principle adopted by our Saviour, 
 in reafoning againft the fadduces, to infer and infure the refur- 
 region and immortal happinefs of Abraham, Ifaac and Jacob, 
 from God*s being "their God/' It is grounded en the con- 
 nefted relation in both cafes, that infers the conclufion j and in 
 both alike. And why doth our Saviour give this defcription 
 of the never-dying worm ? and what intention can it anfwer, 
 but flrongly to convey this fentiment of the fubjeft of it ? 
 Moreover (4thly.) the fubjeds of the everlafting puniihment 
 in hell, are as particularly defcribed and marked out, as thofe 
 who fhall enjoy the everlafling happinefs of heaven : and there- 
 fore, the conflruftion and fuppofition we implead, cannot be 
 admiitted, without introducing abfolute fcepticifm, with refped 
 to the future and eternal flate. It is as certain in fcripture, that 
 hell is the portion of all the- wicked, as that heaven is, of all the 
 righteous. And the threatnings. are as pointed and perfonal, to 
 all the wicked, as the promifes are to all the righteous ; and the 
 endlefs duration of the punifhment is as much afcertained to all 
 the wicked in the threatnings, as the endlefs duration of the hap- 
 pinefs of heaven, is to all the righteous, in the promifes. Con- 
 fequently,if the impleaded fuppofition be admitted with refped 
 to the wicked, it mufl be alfo with refped to the righteous ; for 
 certainly, the promifes and threarnings of that God who cannot 
 lie, and impofe upon his creatures, m.ufl: have one rule of con- 
 ftrudion : and iffo,the happinefs of heaven may be everlafting, 
 in the fame fenfe, as this future punifliment. That is, to be 
 enjoyed in fuccefTion, in the large fyflem of the univerfe : and 
 by the righteous in the colledive fenfe ; not by all of them, but 
 by fome only, and who and how njany of them fhall in fad: en- 
 joy it everlaftingly, an abfolute uncertainty. And this will 
 make way for a diverfity ia the rewarjd, as well as punifhment. 
 
 So 
 
( 3^4 ) . 
 So that notwithilanding theclearnefs, certainty and infallibility 
 of thefe promifes and threatnings, to all the fubjeds of them, 
 refpedtively, as they (land in divine revelation : yet^ on this 
 fuppofition, we are every one plunged into abfolute fcepticifm 
 how it will fare with us perfonally and individuallyj toeternicy » 
 whether we be the fubjefts of the one or the others True, if 
 heirs of the promifes, we may by fome of the promifes, be fe-^ 
 cured of a happy immortality 5 but not in the enjoyment of the 
 everlafting happinefs of heaven ; for this is a portion to be en- 
 joyed by the righteous^ not all of them individually, but in the 
 collective fenfe only : and no one can know^ it feems, by the 
 promifes, how that will terminate in refpe6l to himfelf What 
 deilruftion this fceptick conclufion carries in it, to the moral 
 charafter of God, to the force of thefe threatnings and promifes^ 
 to the falutory fears, hopes and joys defigncd to be awakened 
 and put in exercife by the one and the other, and to the intereil 
 of religion and the kingdom of God, is too plain to need point- 
 ing out. And how horrible muft be the impofition upon all 
 the rational univerfe, in the folemn fcene and fentences of the 
 laft judgment, upon this impleaded fuppofition ? a conclufion 
 fo abhorrent and pernicious in every view, together with the 
 principle and fuppofition which produces it, muft furely be re- 
 jedted with indignation. I will add once more, the fupreme 
 unerring Judge, will certainly fcntence the wicked to this ever-= 
 lafting punifhment ; and it cannot be fuppofed, but every fub* 
 jeft, fo configned to it, muft fuffer it, in its full duration. For 
 it muft be juft, and the very punifhment threatned to them, or 
 they would not be fentenced to it. And to fuppofe it will not 
 be executed upon all the condemned to it, is diredlly to im- 
 peach the truth of the Judge, and the veracity of his infallible 
 fentence. And again, it would be the higheft reproach to his 
 chara6ler as Judge, to fuppofe him to ufe fuch a prevaricating 
 ambiguity in a final, decifive fentence, as this evafion muft 
 imply 5 as hath been before fliewn. In a word, a chrlftian may 
 as confiftently, doubt and difpute his own being, as the veracity 
 and everlafting force of the final fentence, of the fupreme and 
 infallible Judge. And therefore there is not, nor can be, any 
 foundation for, or truth in the fuppofition, that the punilliment 
 may be everlafting, and yet the fubjeds conCgned to it, not be 
 
 cverlaftingly 
 
( 30S ) 
 
 everklVmgly punilhed. But the facred texts, that teach the 
 endiefs duration of this punifhment, do at the fame time arid 
 with the lame force teach, the fubje6ls of it, fhall everlaftingiy 
 fufFer it* Such ungrounded, evaflve criticifms (and we meet 
 with too many of them in thefe ingenuous, fanciful authors) 
 are not the genuine produ6t of the noble art of true criticifm. 
 This brings to view the genuine fenfe of Icripture, with peculiar 
 clearnefs and force : but this degenerate kind, ferves only to 
 cut up and mangle, facred texts and doftrincs* 
 
 Evafion (III.) is this, there is not the fame reafon to under- 
 ftand the word ^^everlaiiing'' in the fame flri6l fenfe, when ap- 
 plied to the wicked as to the righteous ; becaufe there are other 
 texts, which fix the endlefs fenfe, as applied to the righteous : 
 as thus, ^^ that they can die no rnore," are equal to the angels, 
 are " incorruptible," ^^ fliall be ever with the Lord," *^ receive 
 a kingdom which cannot be moved," " an incorruptible inhe- 
 ritance V\^hich fadeth not av/ay,'* &c* Whereas '^^ it is not faid 
 of the wicked, they fhall always live in torment without dying,'* 
 or ^^ that their bodies Ihall be immortal and incorruptible," but 
 on the contrary, it is declared j *^ the wicked Ihall reap corrupt 
 tion,"§ '' iliali be deftroyed,":!: " that they fliali perilh,"|t 
 *^ fhall fufter deaths the fecond death ;"* and it is faid to be re- 
 markable this fecond death is fpoken of as effe6led by the fire 
 of helL This is a miftake, the punifhment of hell in the whole 
 duration of it, " is the fecond death," p. 277,8, and 286,7^ 
 In reply, 1 would firit take off the argument from thefe par- 
 ticular texts, and then more particularly point out the invalidity 
 of the evafion. The firft text is. Gal. 6.8. "He that foweth 
 to the flefh, Ihall of the flefti reap corruption." By which is 
 underftood, fuch a difTolution of foul and body as is efFeded by 
 natural death- But the' fcripture teaches no fuqh doctrine o£ 
 the future world. ^^ Corruption" is ufed figuratively, " for fin 
 and the puniihment of it," which gives the true meaning of 
 this text. ^^ Evil communication," it is written, " corrupts 
 good manners." Here is no difTolution of parts, ic morally 
 mars andjuins good manners. And it is ufed for the punifh^ 
 ment of fin, as when it is faid '^ they fhall utterly perifh in their 
 own corruption/* in their fins and the punifhment due to thenfi. 
 
 R r "And 
 
 5GaL^,§, |Mat>7.i3. 10.28. j|Johao.2§. *|loai,ai.i8.3. Rcv.ao.H. ax.^^ 
 
( .306 ) 
 
 And thi5 figurative is^mnch the moft natural fenfe in this place, 
 '' they fhall reap the fruit and wages of their iniquity, afTigned 
 to them by the word andjuftice of God. Neither doth the pe- 
 rifhing of the wicked, by any means, carry the idea of dilTolu- 
 tion in it ; as in the text quoted, John lo. 28. '• And I give 
 them eternal life, and they fhall never perifli." The perifliing 
 of the v/icked here, is oppofed to the eternal life enjoyed by be- 
 lievers ; and intends, they v/ill perifh from the falvation ofGcd. 
 This they may furely do, in a ftate of endlefs mifery. It con- 
 veys no idea of dilTolution or end, in any way v/hatever. Nor 
 can "their dillblution" be argued from the word " defiroyed." 
 For this deftrudlion is not of their beings, but of their happi- 
 nefs, by continuing in a ftate of mifery, only. And this idea, 
 with the endlefs duration of it, is plainly pointed out by Paul, 
 in thefe v/ords, " who fliall be puniihed with an everlafting de- 
 ftruclion, from the prefence of the Lord, and the glory of his 
 power," 2 Thef. 1.9. It is fo far from carrying the idea of 
 difTolution, that the contrary is evidently im.plied, viz. an ever- 
 lafting feparation fromi the life-giving, happifying prefence of 
 God, in endlefs mifery. It is certain, deftru6lion cannot mean 
 difTolution, as fpoken of the devils, *^unemibodied fpirits," as, 
 *' art thou come to deftroy us before the time ?" Mark i. 24. 
 and Luke 4. 34. it is explained by St. Matthew, as he puts the 
 queftion, to mean "torment," only : " Art thou come to tor- 
 ment us before the time ?" Mat. 8. 29. It is evident, in the 
 tinderftanding of the facred writers, " their dedruftion," and 
 their future puniihment and torment, means precifely one and 
 the fame thing. Nor, can deftru6tion in the future world, 
 mean diilolution, as applied to the wicked, any m.ore than to 
 the devil and his angels. Becaufe, '* the fire and punifhrnxent 
 is the fame, and the fame duration to both ; as hath been be- 
 fore proved, from the words of our Saviour and St. John. Yea 
 more, their own witnefs is clearly againft them, Mat. 10. 28. 
 *' And fear not them which kill the body, but are not able to 
 kill the foul : but rather fear him which is able to deftroy both 
 foul and body in hell." Deftruclion in hell, is not difTolution j 
 the idea anddo6lrineof it is defignedly excluded by our Saviour 
 in this text. And if there was none other of the fame import 
 in the bible, this alone is a full and ftanding confutation of it, 
 
 « Diffolutioji/*, 
 
( 3^7 ) 
 ^' Diflbludon/' is a killing of the body, whether in'earth or 
 hell, and no more : this, fays our Saviour, men may do, and 
 no more. But purpofely to exclude this notion, and bring to 
 view an infinitely more terrible! punifhment, that God can and 
 will inflid, he tells us, ^^ the deilrudion'' of hell falls upon foul 
 and body both. It will not admit the dilTolution of the body^ 
 for that is the idea di redly oppofed and contrafted ; and diflb- 
 lution applied to the foul, an ^' immaterial fpirit,'' is inconceiv- 
 able, and^a palpable abfurdity. Deftruction here then, will bear 
 no other fenf? than that we have given, "^ not of being, but of 
 happinefs," and that is plain andeafy. From, all which, it feem.s 
 clear, defl:ru6lion in the future world, as underftood and taught 
 by our Saviour and his apoitles. dorhnot mean '* dilTolution ;'" 
 but that conflrudion is fully and decifively confuted, in feveral 
 texts, This prepares the way to (hew, the '"diffoiution" of the 
 wicked, cannot be proved by the word '*death '* and ^^ fecond 
 death " as applied to them, in the future world : for we fee this, 
 notion is excluded, in the dodtrine of their deftrudlion taught 
 us ; and it is particularly rejedled and confuted by our Saviour, 
 in the laft text confidered. And it cannot be introduced and 
 fupported by the word *'death" or by any texts whatever, a- 
 gainil the force of fuch a decifive authority. And if we take, 
 not imiagination, but the fcripture for our guide and rule, it 
 feems the m.eaning may become plain and eafy. For "death,*' 
 denoting the punilhm.ent of the future world, m.uft have a dif-» 
 ferent conilru6tion, from natural death ; according to the diffe- . 
 rent conftitution of the tv/o worlds : the one "temporary,'' the 
 other "eternal." 2 Cor. 4, 18. This to. me appears an obvious 
 and certain rule of conftrudtion, " Death" then, as applied to 
 the future world, is lb far from carrying the idea of diiTolution 
 in it, as that it is incompatible with it. It is "dying thou Ihalt 
 die" without end, according to the tirft threatning. It is eter- 
 nal, as all things pertaining to that conftitution, arc. And this .'. 
 rule of conftru6lion ought to govern the meaning of all thefe 
 texts*, in the fame manner. But in dire6t contradiction to this 
 rule, this author carries the idea of natural death into the future 
 world ; and affixes it to the lecond death. He gives us an ima- 
 ginary defcription of it, too long to be inferted, concluding in 
 this^j " that upQn this diffokuronj they have no more concern 
 
 Y/itk 
 
C 30B ) 
 
 tvith tKat world, than the dead have with this,' as before.notedo 
 This is purely the work of imagination. Doth the fcripture. 
 teach us fo ; that there is a tirne when they will have no more 
 concern with that world r no, it gives not the leaft countenance 
 to this'pernicious fancy, but teaches the contrary, *'^their worm 
 Ihall never die." The firfl threatning, "^"dying thpii ihalt die," 
 being oppofed to life and happinefs, im.ports a perpetual exclu» 
 lion from life and happinefs, in mifery as lafting as their exift- 
 ence, as before noted. And it is obfervable, no more of this 
 threatning is included in the judicial fentence of natural death, 
 than to anfvv'erthefetv/o grand purpofes^ viz. to exhibit a itrong 
 teflimony to mankind of the exceeding evil of fin, and God's 
 holy indignation againfl it : and yet, be confiflient with a new 
 and further ftate of trial to Adam and his poilerity, upon the 
 ground of the promiifed feed and faviour. The fentence is not 
 in the words of the threatning : the word death, is not in it. 
 But '' duft thou art, and unto dull fbalt thou return/* This 
 fentence, and the execution of it, in natural death, were notde- 
 Hgned to teach us the full demerit of fin, or the fuPi puniiliment 
 in the threatning. Nor is the ter;;p fecond death;, deiigned to 
 teach us a difTolution of the fame kind with natural death, in 
 the future world ; and that fuch a dilToIution is the whole pun- 
 iiliment due to fin, and contained in the divine threatnings. 
 For the contrary idea and dodlrine of it, is clearly and ilrongly 
 held forth to us^ in the defcriptions of it, throughout the new 
 tefbament : and particularly by Paul, Flom, 6. 11,12. where 
 *^this death*' iscontrafted v/im the ** everlafuing life" that is the 
 end of the faithful fery ants of God : and in v. 23, it is contrafled 
 again, with that "eternal life" that is the gift of God to them t 
 '^ for the wages of fin is death : but the gift of God is eternal 
 life, through Jefus ChriH our Lord/' ^' This death" fo re- 
 peatedly and diredtiy contrafbed with eternal life, as given of 
 God and enjoyed by the faithful, is evidently "eternal death." 
 So his friend Dr. Taylor underftands it truly. Now take this 
 declaration of the apofcle in connexion with the words of the 
 firfl threatning " dying thou fnalt die," without end or eter- 
 nally, and it gives the true fentiment of this death, as oppofite 
 to that of a temporary diflblution, as can be. And again, this 
 idea and fentiment, as contrary to a temporary diiToIution, as 
 
 * pofiible^ 
 
f 309 ) 
 
 poffible, is carrkd in all the literal defcriptions of this death 
 and punifhment, as everlafting, as " everlaftingpunifhment/* 
 •^'everiafting deftrudiion," &Ca Moreover, to me it feems 
 clear, the appftle dengnedly excludes this idea of the mortality 
 of the wicked, and purpofely introduces &: teaches that of their 
 immortality in their refurreiStiono In Rev, 20. 14. *^ Death 
 and hell, hades, were caft into the lake of fire, this is the fecond 
 death." The obvious meaning feems to be this, " the wicked 
 in the general refurreclion, which he had been defcribing, fhall 
 be raifed in a ftate of immortality/* There fhall be no m.ore 
 natural death to them — no more diiTolution and fuch a flate of 
 reparation b.et\yeen foul and body, as hades, Thefc temporary 
 punifnments are abfolutely deftroyed, and are fucceeded by the 
 fecond death, which is without diffolution, and without end^ 
 To this conflrudion ''death fliall be no more," *' there fhall be 
 no more hades^" this, author oppofes two which he calls infu- 
 perable objedions, p. 397, (i.) *' It is not true in fad, he 
 fays, for the wicked after they are raifed from the dead, fhaU 
 die again, as we have repeatedly fhewn." It is true, he afferts^ 
 and repeats the dodrine of their diffolution, once and again ; 
 but this is no proof He neither hath nor can prove it. The 
 argument then, amounts to this, '^ it is not agreeable to his fen- 
 riment and conilrudion, and therefore cannot be true." It 
 carries all the force it can, it fpeaks for itfelf, without a com- 
 ment. His 2d. reafoo is, '^ if the total deilruetion of death and 
 hades be meant, how comes it to pafs that total deflrudion is 
 not the thing meajit, when the wicked are faid in the fame Vv^ords 
 ^•'to be cafl into the lake of iire ?" The reafon feems obvious, it 
 refpeds twoeffentially different fubjects : the one refpeds tem- 
 poral death and hades, a kind of punilhment, which fhall be no 
 more : the other, refpeds the wicked now in a flate of imm.or- 
 tality, configned to another kind of punifhment, the fecond 
 death, without end. Thefe things are clearly confiflent». And 
 this conftrudion feems confirmed by ver. 8 th of the next chap- 
 ter ; where it is aihrmed of the wicked ^' they fhall have their 
 part (or "portion" as the word is rendered Mat. 24.. 51. and 
 Luke 12. 46.) in the lake which burneth v/ith fire and brim- 
 flone : which is the fecond death." The meaning feems this, 
 5^ the punilhment reprefented by the lake of fire and brimflonc: 
 
 (dreadful 
 
( 3^0 ) ^ 
 
 (dreadful and endlefs as it is) is the future " portion of the 
 wicked :" this portion and punifhment^ and not dilTolution, is 
 precifeiy the thing intended, in the phrafe " fecond death." 
 The evaiion tells lis, it is not faid of the wicked they fhall al- 
 ways live in torment without dying :** but their immortality, 
 unceafing, endlefs mifery is literally taught in thofe words ''they 
 fhall be tornnented day and night forever and ever," Rev. 20^ 
 10. the amount is the fame. And our Saviour taught it, not 
 only in the deftruftlon of foul and body in hell ; but in fach a 
 plain, ftrong and decifive manner, as cannot be evaded, in his 
 afcfiption of immortality to their worm : v/hich defignates the 
 immortality of the fubje^tj the correlate of the wonrij as truly 
 as of the worm itfelf ; and this muft be his intention, as hath 
 been fhewn. It is very true, that im.miortality, incorruptibility 
 pined with life, is not taught of the wici-ied in the fature world, 
 as it is of the righteous : and it is with wife, good reafon, and 
 the greateft propriety : becaufe, it is afcribed to the righteous 
 as their crowning blcfiing and reward : whereas, the immorta- 
 lity of the wicked, is the reverfe. A fimilar defcription would 
 only have ferved to intangle and enr^barrafs, if not confound 
 the fubjedl j by making the fenfe am^biguous, as applied to the 
 one and the other. Neither is there any reafon to think, it 
 would have [topped the mouths of critical cavaillers; but would 
 rather have given them more advantage to perplex, and em- 
 barrafs tl-re fubjed. An unbiaded mind, finds the imm.ortality 
 of the wicked, clearly taught in the texts which have been ad- 
 duced : and notwithftanding the ideaofa temporary dilTolution 
 is fo plainly, repeatedly and ilrongly excluded -, yet, they will 
 adhere to it. Another inttance perhaps m.ay fatisfy the reader, 
 Notwithilanding the apoftle has defcribed a glorious refurred- 
 ion and happy immorcaliry, as the appropriate privilege of the 
 righteous, in the moft decifive manner, i Cor. 15th chap, yet 
 we find they will have "death deilro^/ed'* to be death fvvallowed 
 up in thevidory of the wicked, as well as the righteous; againit 
 the tenor of fcripture and the whole force of the connexion, in 
 the context. So that all his pains and clearnefs, doth not prevent . 
 this wrong application. Doubtlefs, thefe great fubje6ls are 
 taught and left to us in the beft manner, to prevent miftakes, 
 to avoid confufion, and preclude obje6tions. And to m.e there 
 
 appears 
 
.( 3" ) 
 
 appears a difplay of divine wifdom in the duTcrent manner, in 
 which the immortality of the righteous and wicked as taught 
 
 unto us. 1 will add, if thefe critical gentlemen, inflead of 
 
 exerting the whole force of genius, upon the impra6licable, im- 
 pofTible attempt to transfer the fame ideas from a temporary, to 
 an eternal conflitution and ftate of things j had entered upon 
 the fubje6l, in a true fpirit of criticifm, upon the ground of this 
 clear diftin(5lion between the two worlds, they would have found 
 two things of great weight : one is, they would have found the 
 immortality of the fubjedl, in all the everlafting promjfes and 
 threatnings of the gofpel. For it is impoffible, everlafting life 
 fliould be enjoyed, but by a fubjed that is imm^ortal ; or that 
 everlafting punifhment ftiould be fuffered, without the imm^or- 
 tality of the fubjedtof it. And therefore, in all thefe promifes 
 and threatnings, the immiortality of the I'ubjed of the one and 
 the other, is as fully and defignedly taught us, as the endlefs 
 blefling or curfe itfelf. Ir is fo neceffarily included, that it is 
 impoffible tofeparate it in thought, or conceive'of the fulfilment 
 in truth, and fad, without the immiortality of thefubjeel:. The ^ 
 other thing they would have found and told us is, that the im- 
 mortality of the righteous, as well as the wicked^ is far oftener 
 taught us, perhaps four times to one more, in this way, by pro- 
 mifes of life, that carry it neceflarily in them; than, in diredt 
 aftertions of it. From all which it appears, the evafion avails 
 nothing ; for although the immortality of the wicked, be not 
 taught improperly, as the objcdion fcems to require : yet their 
 mortality and difiblution is denied once and again 3 and their 
 immortality is repeatedly aflerted in ftrong terms, " in their 
 worm that dieth not," which is equivalent to their Uvingalways 
 in torment without dying, and "in death and hades caft into the 
 lake of fire," and other texts that have been cited : and it ia 
 likewife taught, in all the defcriptions of their* "death," "de- 
 ftru6tion" and "puniflmaent" as "eternal" and ^'everlafting;** 
 in the fame way and with the fame force, as the immortality of 
 the righteous, is the moft commonly taught in the promifes. " 
 In a word, all the threatnings of damnation and the future pun- 
 I iftiment, and promifes of falvation, throughout revelajtion, are 
 * withoutend ; and confequently, all the promifes and threatnings 
 of the future world, iaipUcitly teach, tlie mmoxtdity of the 
 
 fabje&s 
 
fubje6i:s of them t and therefore, what is fuggefted in the evar 
 fion can be no objedlion, to applying the word "everlafting*" 
 in the fame endlefs fenfe, to the wicked as to the righteous. 
 And the argument^ efpecially from the fame word ip the final 
 fentence, confidered in all the connexions aforementioned^ re- 
 mains in its full force. And I am miftaken if the truth and 
 weight of this argument doth not appear with clear and flronger 
 force, the more clofely it is examined* I would fubjoin one 
 argument more to fix the endlefs fenfe, as applied to the wicked, 
 which I have not feen noticed by any of thefe criticks, which 
 feems to be weighty, viz. the wicked will be fentenced to the 
 fame everlafting puniiliment, with the devil and his angelso 
 And the word "everlafting" in this fentence, carries the immor- 
 tality of the wicked, and the endlefs duration of their punifn- 
 ment, in it ; as clearly and fully, as that of the devil and his 
 angels. And it is an implied, full confutation of the notion of 
 their diflblution ^ as alfo, of" their conftru6tion of the word ^^age 
 and difpenfation" in the lafl fentence* For v/here do we find 
 mortality afcribcd to them ; or, the word eternal^ in this limited 
 Conll:ru6lion, applied to (ct. forth the future punifhment of the 
 devil and his angels ? they make not the vain attempt to prove 
 it. And yet without thisj the argument for the endlefs fenfe of 
 the word continues in full force. For our Lord doubtlefs in-=- 
 tended to teach the fame duration of puniiliment, to the wick- 
 ed, as to them ; in this emphatick defcription "the fire," "the 
 everlailing one" prepared for the devil and his angels/* If fo, 
 and the word "eternal" as applied to them^ is always taken in 
 the endlefs fenfe j it dec i lively fixes the fame {tnfc^ in refpe(5t 
 to the wicked. There are two fcripture texts cited to fupport 
 this evafion, which will as properly be confidered under the 
 next J to which we pafs. 
 
 The 4th and capital evafion is, ^* that the word aion and ai- 
 onios, tranOated forever and eternal, are fo far from being con- 
 fined in their meaning to an endlefs duration, that they really 
 iignify nothing more than an age, difpenfation or period of con- 
 tinuance, either longer or Ihorter :" and are molt commonly 
 ufed in this fenfe, both in the old and new teftament- And 
 therefore the precife duration intended in any place cannot be 
 known, but by the previoufiy lywwn nature of the fubjedl, or 
 
 other 
 
( 3^3 ). . ^ 
 
 othefpafTages of fcripture which explain it. "P, 124,264, and S. 
 *^ That if we confine ourfelves to the nrj^f-e force of the word, it 
 more probably means a limited than endlefs duration, becaufe, 
 this is the moft frequent ufe of it in the facred writings/' p. 260. 
 And to give the objedion the iitmoft advantage, and that be 
 fuppofed (which it is faid, can never be proved) " that the 
 word aionios, eternal 3 fignifies duration without end ; and when 
 ufed in a limited fenfe, it is in a lax, lefs proper way of fpeaking : 
 yet as the fcripture has taught us this lax fenfe ^ it may be fo 
 applied to the future punilhment of the wicked, and confe- 
 quently it cannot by the force of thefe words ufed to defcribe it, 
 be proved to be without end> p» 270,271* In reply to this 
 evafion> I would remark fome things generally, upon the feve- 
 ral matters contained in it 3 and then in a more dired way e- 
 vince, the invalidity of it, 
 
 I would firfl: obferve, the ufe' of thefe words fom.etimes in the 
 lax, limited fenfe, is no new difcovery of thefe ingenuous gen- 
 tlemen J it hath been knov/n by learned men of all ages : but 
 that it is m.oft commiOnly ufed in this fenfe in the newteuament, 
 cannot be admitted. For, it is allov/ed, p. 284. that it is ufed 
 more than forty times forthe future (late and life of the righte- 
 ous : whereas, the waiole lift of texts for the limited fenfe, are 
 a little m.ore than thirty, and fome of them difputable. And 
 when the numerous texts are added, which charadlerize the 
 bleffed God as eternal and everlafting, and which defcribe his 
 being, throne> kingdom., power, truth, word and glory, as for 
 ever and forever andever— and in the doxologes,itwill produce 
 a large furplulTage, in the endlefs fenfe. Nor do I believe it 
 true in fad, in refpe6l to the old teftament. The texts, that 
 celebrate the mercy of God only, as enduring forever, are more 
 in number than all they have produced for a limited conftru6tion» . 
 And the texts that teach us, God is everlafting, that his arm, 
 truth, righteoufnefs, his throne, dominion, kingdom, glory and 
 word are evcrlafting and endure forever, are numerous ; exclu- 
 five of the promifed, everlafbing rewards of the righteous. But 
 1 have given no great attention to this, for with me the frequent. 
 ufe of the words in the lax fenfe, is not weighty : v/e mud have 
 more folid ground, and a more decifive rule of conftrudion, 
 for a judicioys mind to reft upon, in matters of eternal concern* 
 
 S s m€nt, 
 
( 314 ) 
 
 ment. Which leads to another remark, viz. that the frequent 
 life of a word in fcripture, is at befl: but a precarious rule— and 
 that we muil previoufly know the fpecific nature of a fubje6i:j 
 before we can know the fenfe of a word applied to it, to me 
 appears abfurd. P'requency cf ufe is evidently precarious, be- 
 caufe, if the fame word do not refpedt the faine fabje(5t and 
 world', as when m.oft commonly ufed 5 it is abfolutely no rule at 
 all, or becomes a falfe one. The word ^'God'* frequently de- 
 notes him who is God by nature, and it is frequently ufed of 
 thofe who are not god by nature, and fometimes applied to-men 
 as gods by oflice, by delegation of authority and power. To 
 determine the meaning of the word, in any particular text, we 
 r.ever turn a thought in which fenfe it i^ moil commonly vikd^ 
 but by the connexion, we fee which is intended by the facred 
 writer, and that determines us in a moment, without any refe- 
 rence to frequency of ufe. Juft fo, Ihould the evident inten- 
 tion of the facred writers determine us to the limited or endlefa 
 fenfe of^!thefe words in difpute. The fenfe of the fame words, 
 always ufed in a limited conftruclion, when applied to things 
 and fubjects of this world -, is abfolutely changed, when applied 
 to fubjeds in the future world, into endlefs. This we fee in 
 their own examp4:,of aionios ^^eternal" joined with zoes, life : 
 For the word ^^lif^" is moil commonly ufed in fcripture for this 
 natural, mortal life " which is of few days and full of trouble." 
 And they tell us, the word aionios moft commonly fignifies an 
 age or difpenfation, and it hath always a limited conilru6lion 
 when applied to the fubjects of this world. By this rule then, 
 both thele words ought to have a liniited conitrudion w^hen 
 joined and applied to fubjedts in the future world -, becaufe mofl 
 commonly fo ufed and it is their invariable fenfe as applied to 
 . the fubjeCis of this world ; whereas, when joined and applied 
 to fubjedts in the future world, " everlafting life," they arc 
 certainly both endlefs. And it is equally true of the words, 
 *Mcath/' " deftrudion" and *^ punifhment," when applied to 
 fubjects m the future world i as of life, their fenfe is changed in 
 the fame manner. This in point, fhews the falfity of their rule 
 of applying the fame fenfe of words as mofl commonly ufed of 
 fubje6ls of this world, to the fubje6ls of the future world. In 
 regard to the "previoufly known nature of the fubjedl/' it i^ 
 
 true. 
 
true, we muft be apprifed of the general fubje^l treated of, 
 whether it be God or the creature^ a fubjed of this world or 
 the future, in order to underftand it. But that the fpecial na- 
 ture and properties of the fubjeel, muft be firft known -, as that 
 God is eternal, the fire of hell endiefs, the immortality of the 
 righteous and wicked, and the reward and puniihment of the 
 future world is endlefs, before we can know and fix the endlefs 
 fenfe of the words, by which, the whole of this fubjecl is de-r 
 fignedly taught us ; to m.e is abfurd. Becaufe it fuperfedes the 
 need of teaching, if the fpecial nature and properties of the fub- 
 jedl be already known. Befides, upon this plan, matters of 
 pure revelation can never be taught, if we cannot know the 
 fvjnfe and force of the words, by which, it is to be ccmmunica- 
 ted to us, without a previous knowledge of the fpecial nature 
 and properties of the fubjecl. For by fuppofition the fubjed^ 
 is before, wholly unknown to us. Nov/a rule to explain re- 
 velation, that renders teaching needlefs, and by which matters 
 of pure revelation (and fuch are the eternal concernments of 
 the future world) cannot be taught ; is abfurd in a high degree. 
 Surely, the infpired teachers did not impofe this impoiTible talk 
 upon jews and gentiles, that they mud: previoufiy know the 
 fpecific nature and properties of the fubjeds they taught them, 
 as a prerequifite to their underilanding the m.eaning of the 
 words they make ufe of, in teaching them. So that thefe lear- 
 ned criticks, it feems, have involved the fubjed in feyenfold 
 more darknefs, than when they took it up. For wt are told, 
 " the fenfe of thefe words cannot be know^i with certainty," 
 but by their rules, and thefe we fee to be evidently falfe and 
 abfurd : and confequently, they have thrown and left the fub- 
 
 je6t, in a labyrinth of fcepticifm. Another remark, which 
 
 may tend to break the force of this objedlion, is this, '' that we 
 always fix the endlefs fenfe to the word '^forever*' when applied 
 to the fubjeds of the future world j and yet it is probably as, 
 frequently ufed in the lax fenfe with us, when applied to the 
 things of this world, as it v/as in the days of infpiration : and 
 we have no reafon to believe but that the limited fenfe as appli- 
 ed to the things of this world, and the endlefs fenfe as appliedi^ 
 to thofe of the future world, was as clear, fixed and certain then^ 
 ia the minci of the infpired i^each^f s ^ of %k^m who were taugl\^ 
 
(' 3i6 ) 
 by them, as it hath been with the chriftian church ever fince. 
 The word '' forever" is frequently and abundantly ufed in the 
 lax, linnited lenfe, in the courfe of bufinefs in this world, It is 
 fo ufed, commonly, in all abfolute gifts, grants, conveyances 
 and fecuritiesj as in bills of fale, warrantee-deeds, in abfolute 
 grants by wili, of lands and chattels and the like j they are ex- 
 prefTed by the word ^^'foreyer/* Now, the word thus applied, . 
 isfo limited by the general nature of the fubjed, that no one 
 takes it in the fend: endlefs (Qni^ ; or to mean any more than 
 that the grantee fnould hold the premifes. as long as can be by 
 the force of this tenure, according to the nature of the thing and 
 courfe of this world : and yet this frequent ufe of tht word ia 
 this lax fenfe ; and always fo when applied to the fubjeifls of this 
 world, introduces no embarraffment or difficulty in our mJndS;, 
 in affixing the endlefs fcrSs to the fubjects of the future inviffble 
 world. Nor can I fee a ihadow of reafon to fuppofe that this dif= 
 tin6lion was not as clear to men in the days of infpiration, as it is 
 to us : or that the lax (cnft applied to fubjeds of this, and the 
 endlefs fenfe v;hen applied to fjbje6ls of the future world, was 
 not as clear and fixed with him., as it hath been with the body of 
 the chriflian vvorid, ever fince. It is abfard & incredible to fup^ 
 pofe, they underftood the word as applied to the covenant with 
 Noah and every living creature, and to the temporary ilatutesi 
 of the Mofaic conflitution, to their inheritance in Canaan, to 
 the hills and m.ountains, and to thefervant whofe ears was bored^ 
 that ^'mAift ferve forever," Exod. 21.. 6. in the fame fenfe : as, 
 when applied to the everlafting God, to the inheritance of the 
 faints in heaven, and other fubjefls of the future world, where 
 there is nothing to lim.it it, and the endlefs fenfe, is by far the 
 moll: natural and rationaL Let us fuppofe a man to rile up a» 
 mong us, to difoute the public known faith of the people in 
 this land, from the firll; fettlemenr to this day ; on this ground. 
 He argues, you cannot prove they ufed the word ^^forever" in 
 the endlefs fenfe^ when applied to the fubjedls of the invifible 
 world J unlefs, ^^ they always ufed it in this fenfe, only." But 
 they certainly ufed it fometimes (that is when applied to the 
 things of this world) in a limited fenfe : and if they ufed it fo, 
 in the lingular number, the ph'ral '^ forever and ever" cannot 
 euentiaiiy alter the figaiiication of die word. Again, thej. 
 
f 357 > 
 certainly ufed it very commonly, in the limited fenfe^ in th^ 
 courfe of their worldly tranfa6lions. Look into the probate 
 records, you find abfolute gifts and devifes of goods, chattels 
 and lands exprefied by the word '^forever." And in their com- 
 mon rcgiilers, you find abfolute conveyances of lands by deeds 
 of gift or fale, *' to them and their heirs forever.'* Thence it 
 appears, their moft common and frequent ufe of the word "for- 
 ever' • was in the limited fenfe, not ftridlly eternal. And there- 
 fore, as they have taught us the ufe of the word in the lax fenfe, 
 and that more commonly than in the ftridb and proper fehfe, 
 (if the endiefs knk be fo) it cannot be thought hard or unrea- 
 fonable to fqppofe they affixed the limited fenfe to it, when ap- 
 plied to the fubjedts of the future world. Certainly, a firing 
 of fuch arguments as long as one's arm, would carry no force 
 of convidion to any judicious perfon, who knew it to be theijc 
 common faith 5 that in the endiefs fenfe, the righteous would be 
 forever happy, and the wicked forever miferable. And the 
 fame fallacy attends the reafoning from the lax fenfe, and its 
 being frequendy fo ufed in fcripture, when applied to things 
 in this world ; it carries not a fhadow of proof, that the endiefs 
 fenfe was not always fixed to all the fubje6ts of the future world. 
 This, if I m.iflake not, breaks the force of this grand argument 
 and manner of arguing. The different fubje6ls to which thefe 
 words were to be applied in the limited and endiefs fenfe, was no 
 doubt a matter as clear as day, to the infpired teachers ; anc} 
 they taught it clearly, and not in the perplexed, embarraffing 
 manner, as is pretended. Therefore, if we can happily find their 
 clue, and the ground they went upon, the fubje6t m.ufl be deci- 
 fively clear to us, and the whole foundation of the objeftionmiufl 
 be removed . Wherefore, for a more diredl reply, let it be noted, 
 that the word "aion" in the etymology of it, is naturally and for- 
 cibly exprefTive of" endiefs duration." It is well knov/n to be 
 a compound of ai, always, and on,exiiiingi and the ideaclearly 
 conveyed by it, is " endiefs exifl'ence." It is further to be no- 
 ted, that the infpired teachers, certainly ufed this noun and ad- 
 jective abundantly J in the endiefs fenfe ; according to its natural 
 import. For by thefe words they abundantly taught the things 
 of the eternal world ; ufing the word adaios but twice in the 
 ^ew teftamcat, a§ before obferyed, Agai^ by the force of 
 
 thefe 
 
( 3i8. ) . 
 
 thefc words, they taught eternal things, plainly, properly, prac- 
 tically and forcibly ; with an intention, that they fhould have 
 a governing influence over the hearts and lives of men, learned 
 and unlearned. So did our Lord, " labour not for the meat 
 that perilheth, but for that meat which endureth unto everlafl- 
 ing life/* '^ he that believeth hath everlafting life," ^^ the water 
 that I fhall give him, Ihall be in him, a well of water fpringing 
 up unto everlafting life," '^'he thateateth of this bread fhall live 
 forever." So Paul taught ^* the houfe not made with hands, 
 eternal in the heavens," &c. And it is obvious, that all thefe 
 infpired teachers intended, that jew and gentile, fcythian, bar- 
 barian, bond and free, children and fervants, Iliould underftand 
 eternal things by the force of thefe words, whereby they taught 
 them ; even thofe, who could not determine the fenfe of the 
 words by any previous knowledge of the nature of the fubjedl j 
 and that by the knovv'ledge of them, fo conveyed, they fhould 
 be induced to live by the faith of them ; and endure through 
 the fervices and trials of this life, ^^ by looking to things unfeen 
 and ' 'eternal." Now in the v/hole of this do6trine they could 
 not ufe the v/ords, for '^ a difpenfation," ''age and period," but 
 In the endlefs fenfe only. For they could not teach eternal things 
 in any other fenfe of the words : and they certainly fo ufed them 
 properly and forcibly. For it is abfurd to fay, they ufed impro- 
 per word or words, whofe force was inadequate to their intention, 
 I will add, more than all this, they have taught us, the ciTential 
 difference betv/een the confiitution of things in this and the fu- 
 ture world ', fo as decifively to fix the limited and endlefs fenfe 
 of thefe words, perpetually, in the ufe of them : as in two points 
 to name no more, viz. one is, by divine conftitution the things 
 of this world are temporary, and the things of the invifible 
 world are '^ eternal." The other is, the prefcnt is a ftate of 
 difcipline, the future a flate of retribution, of revv^ards and pun- 
 ifhments, only. This is fully fufHcient for our purpofe. For 
 thefe do6lrines fix the limited fenfe, to all things of this world 
 and iliate, to which they are applied : and the endlefs fenfe, to 
 all things in the invi fible world, with eafe and abfolute certainty. 
 Upon this ground, their perpetual ufe of the words, as applied 
 to thefe effentially diifferent fubje6ts, is ver)^ clear j and theTub- 
 jcdeafiiy talcen up by learaed 2jid unlearned, jew and gentile^ 
 
 fcythian^ 
 
( 319 ) 
 
 fey thlati, barbarian, bond and free. And their do(51:rin^s of th^ 
 invifible world as "eternal" would come with certainty and 
 force upon thofe, who could not pollibly underfband their pre*- 
 vioys nature as flich, but as they taught it to them. Thus it 
 was doubtlefs taken up in the days of infpiration, as it hath 
 been by the chriftian church ever fince, a handful only excepted. 
 Thefe things are too obvious, to need enlargement. And two 
 things feem plainly to follow from this ftating, viz. ( i .) That 
 the endlefs and everlailing fenfe, is the primary, tnodc proper, 
 and mofl important fenfe of thefe words and phrafes. And that 
 when they are applied to the things of time in a limited man- 
 ner, it is always in a figurative, lex and lefs proper fenfe. And 
 therefore (2dly.) they ought always to be taken in the never- 
 ending fenfe, where there is nothing in the known natui-e of 
 the fubje6l, or manner of defcription, or fome note and mark 
 of time to limit their conilru6tion. This is a natural dedudlion, 
 that they ought to be taken in their natural, moft important and 
 moil forcible fenfe ; where there is nothing in the known nature 
 of the fubjed, to limit them, nor any note of limitation affixed. 
 There being no reafon in fuch cafe, to limit, but every reafon 
 for the endlefs fenfe. . And this rule of reafon, is confirmed by 
 this argument, " the infpired teachers have in fact, themfelves 
 limited the conflru6tion, in every inilance, where it is defigned 
 to be limited." I cannot find they have left any thing to ima- 
 gination, and the uncertain reafon'ings of men, in this im.portant 
 affair. For where a confined conflru6lion is defigned, and it is 
 not obvious from the known nature of the fubjed, as ** tempo- 
 rary," as it is when applied to the covenant with Noah, to the 
 flatutes of the Mofaic conflitution, to the inheritances of Ca- 
 naan, and to the hills and mountains and the earth itfelf : in 
 fuch cafe they have conflantly given us, foine charader and 
 mark of limitation, either in the manner of the defcription, or 
 by fome affixed note of time, as clu-onon, autou, nun, telia, 
 funtelia and the like : from whence v/e rationally conclude, 
 where we know nothing in the nature o£ the fubje6t to confine 
 the fenfe, and they hare given us no note of limitation, they 
 always defign we fhould underftand the words in the never- 
 ending fenfe : for otherwife they would, after their conflant 
 wanner, have affixed foA^e note of un^c, %q them, And as they 
 
 have 
 
. ( 5^0 ) 
 
 liave affixed no note of liimitation to any of the things of the in* 
 vifible world, thefe words fo applied, ought always to be taken 
 in the endlefs (cnfe. And I fee not that any man can have any 
 more right to put a linriited con(l:ru6bion to them, when fo.ap- 
 plied^ than by interpolation, to infert a new text in revelation, 
 contrary to the general import of it. This makes way for an 
 eafy anfwer to the argument from two texts of fcripture, to prove 
 that the fxme words in the laft fentence m^ay have a di^fferent 
 conftruftion as applied to the righteous and wicked. The texts 
 are Rom. i6. part of the 25th and 26di verfes, ^* According to 
 the miilery which was kept fecret (chronois aioniois) iince the 
 world began ^ but nov/ is made manifelt, according to the com-- 
 mandment (tou aioniouTheou) of theeverlaftingGod.*' And 
 Tit. 1.2. In hopefzoes aioniou) of eternal life, which God that 
 cannot lie,promifcd (pro cronon aionion) before the world be- 
 gan. Here it is faid the "adjedive" as applied ^' to God and 
 life** upon the principles of the ob]e6lors, is to be taken in the 
 endlefs fenfe 5 but in both verfes where it is joined v/ith"chro- 
 non'* it hath a limited conftrudion. The conclufion drawn 
 from it is this, that we cannot comjplain of the confirudion they 
 put upon Mat. 25. in affixing the endlefs fenfe of the word in 
 the fame fentence to the righteous, and a limited orte to the 
 wicked, as being hard or unreafonable, without condemning 
 ourfelves, p. 289,90. The anfwer is eafy, the adjeftive as ap^ 
 plied to God, and to life in the future world, hath nothing to 
 limit it ; and where infpiration doth not limit it, no man 
 hath a right to do it ; and we therefore receive it in the end- 
 lefs fenfe. But in the other part^ there is a note of time and 
 limitation exprefsly fet forth ; and we accordingly give it a 
 limited conftru6lion ; and herein we are clearly felf- confid- 
 ent. But there is no note of limitation, as it is. applied to the 
 wicked in the 25th of Mat. or any where elfe, any more than 
 to the righteous ; and therefore the ground of complaint re- 
 mains in fuUforce, againil them. And inafmuch as the fentence 
 to both, is on the ground of the fame divine conflitution, which 
 is everlafting, and by the fame rule anddo61rine of retribution 1 
 of neceffity, the word mufi be taken in the fame fenfe^ as car- 
 rying the fame duration to the righteous and wicked : and for 
 Other reafons which have been aifigned, Thefe adduced texts 
 
 afford 
 
( 3^1 ) 
 
 afford no parallel ; they do riot touch the force of the argument^ 
 which remains in its full ftrength. But it is ftrongly objeded, 
 if the eridlefs fenfe of thefe words be admited as the moft pro- 
 per ; yet as they are often ufed for an age, and difpenfation, 
 and in a la^, limited fenfe, and the fcripture has taught us this 
 ufe of them, it cannot be thought hard and unreafonable fo to 
 apply them to the fubjeds of the invifible world, and particu- 
 larly to the future punifhmeilt of the wicked, p. 27 1,279. The 
 foundation of this objedlion is fubverted, by what hath been 
 already faid : but for a more direct anfwer, let it be noted (i.) 
 they have never taught us this lax fenfe, but when the words 
 are applied to the things of this world, to things which we know 
 to be temporary in their nature 5 or know it by their affixing 
 fome note of time in their defcriptlon : they have never taught 
 lis the lax fenfe of thefe words when applied to the fubjefts o£ 
 the invifible world : we have no inftance, example or warrant 
 for it ; and therefore, fo to apply them, may well be thought 
 unwarrantable, and unreafonable. (2dly.) So to apply the 
 words, is contrary to their manifeft intention* The infpired 
 teachers certainly intend to teach us the things of the invifible 
 world, as ^^eternar' by the force of thefe words : and to teach 
 them plainly, forcibly and pra6tically, as of the utmoft impor- 
 tance to mankind, as before obferved. And in this teaching, 
 they infallibly ufe the words in the never-ending fenfe ; for they 
 Cannot be taught in any other. It is of no weight to fay, they 
 are often ufed in the lax fenfe as applied to the things of this 
 world i and when fo applied, they have not the fame force as 
 the word '^eternal." For let them be ever fo often ufed in the 
 lax fenfe applied to temporary things, yet-when improved to 
 teach us "eternal things," the never-ending lenfe muflbe fixed. 
 For in the lax, limited fenfe, eternal things can no more be 
 taughtof the invifible, than prefentworld. The moment there- 
 fore, they intend to teach us eternal things, the limited fenfe is 
 dropped, and the never-ending fenfe is infallibly fixed. Where- 
 fore, as they plainly and abundantly teach us the things of the 
 invifible world, as "eternal;" and by that view of them, to form 
 us to pradlical godlinefs : and as we know nothing in the nature 
 of thofe things to limit the fenfe, and they Ijave given us 
 no note of limitation to any of the fubjects of the future worlds 
 
 Tt as 
 
( 3^2 ) 
 as they doubt! efs would had they been temporary (for it is im- 
 poiTible v'c ' ^^uld know it, without fuch diredion) : we are 
 therefr .itated, always to take thefe words in the never- 
 
 ending. ..' J ds applied to the fubjeds of tliat world. And to 
 apply the limited fenfe, to any of the fubjecls of that world, in 
 an arbitrary wayj without warrant and againil dieir manifefl in- 
 tention, is unreafonable and abfurd. Again, (jdiy,) fo to ap- 
 ply the words, is contrajy to the nature of the fubje6k and to 
 theconilitution ofdiings in the invifible world, which is ^^eter- 
 nal/* We know all things in this world ftand upon a tempo- 
 rary conftitution 3 but the things of the invifible world are upon 
 one that is '^eternal.'* This difference of conftitution between 
 the two worlds, is taught gener^dly, throughout revelation ; 
 but exprefsly by Paul, 2 Cor. 4. 18. ^^ for the things that are 
 fcen are temporal (temporary), but the things which are not 
 feen, are '^eternal." Here he defignedly teaches us, the grand 
 diftindion in the nature and conftitution of things, in this and 
 the future invifible world, in point of duration : the one tem- 
 porary, and the other eternaL And this fixes r .e fenfe of thefe 
 words as applied to the things of each %7orld, with eaie and 
 certainty : tht limited fenfe to all thing.^ in this world, and the 
 never-ending fenfe to all things infallibly, in the invifible world. 
 Now to transfer limited, temporary i'^ ^as to things, upon an 
 eternal conftitution, is diredlly contrary to the nature of the 
 fubjecl. It finks our apprehenfions of them, infinitely below 
 their true nature, weight and importance ; and it is abfolute 
 confufion, in the nature of the thing : as truly fo, as it would 
 be in treating of colours, to fay, a blue-red^ a crovz-white and 
 a fnow-black; as m.uch confufion hi nature and far worfe, than 
 ''tl'ie yoking an ox and afs togethei*," forbidden by the law of 
 Mofes. Certainly, the i : pired teacher^ from God, never taught 
 the grand dodtrines of the invifible world, the moft imiportant 
 and influencing in all chiriftianity, in fuch fceptic confufion, as 
 to leave every man to fix whci^: fenfe upon their words, they fan- 
 cied : no, they taught th^ 1 .■ .'s eternal, with great diflincflnefs 
 and clearnefs, as we fee in :;.i sinftance, that they might be fo 
 received with undoubted l; Mainty ; and have a commanding 
 infiuenceover the hearts na.i iivesof men. It is abfurd another 
 way, becaufc'(4thly.) tlie annexing ages and difpenfations to 
 
 thg 
 
(. 3^3 ) 
 the terms, applied to the things of the future world can anfwer 
 no purpofe, but to embarrafs and perplex thefubje6t: ; for except 
 the impropriety of it, the fubje<5l is as abfolutely feciire on tlfe 
 ground of that conftrudlion;, as in that which is moft common, 
 rational and proper. It can avail them nothing, becaufe the 
 ftate of the fubjefts and the character of the dlfpenfations, are To 
 infallibly fixed j that the never-ending fenfe of thefe ages and 
 difpenfations, both to the righteous and wicked^ in the future 
 world, is abfolutely unavoidable. We know by the conflitu- 
 tion of the gofpel, and the final fentence, that the date of the 
 righteous and wicked in that world, is abfolutely fixed : the 
 one in happinefs, the other in torment. And the charafcer of 
 the difpenfations are like wife fixed ; to the one, reward and 
 happinefs j to the other, wrath and punifliraent t and thefe ages 
 and difpenfations are without end to both i as lading as their 
 immortality. For there is nothing in the conditution of that 
 world, as there is in this, to limit them : and there is no note of 
 limitation affixed to any of the things of that world ^ but we 
 are exprefsly taught, they are "eternal.'* And the date of the 
 fubjedls and charader of thefe difpenfations being infallibly 
 fixed, in fcripture-— t^re never-ending fenfe of thefe ages and 
 difpenfations becomes abfolutely unavoidable. The "forever/' 
 "forever and ever," "eternal,** and everlading of that world> 
 applied to the righteous and wicked, to the happinefs of the 
 one and mifery of the other ; if you will improperly exprefs it 
 by ages and difpenfations, is without change or end. Infpira- 
 tion hath put no bounds or end to- it, nor may any creature in 
 heaven, earth or hellj prefume to do it. The idea of ages and 
 diff)enfations in this connexion, can make no alteration in the 
 nature of the fubjed j nor infer and make any change in the 
 character and date of the righteous or wicked : the character 
 of the difpenfation to the one and the other, remains precifely 
 ^nd abfolutely the fame, from the fird, throughout their endlefs 
 exidence. Certainly, when the fcripture hath fo decifively 
 fixed the future ftate of the wicked, in torment] the v/ords ages 
 and difpenfations applied to it, doth not make the lead advance 
 towards the idea of mercy and redoration : for it is ages an4 
 difpenfations of darknefs, wrath and tormacnt dill, without end^, 
 as it is emphatically defcribed,. «' and fliall be tormented day 
 
 an4 
 
( 324 ) 
 and night forever and ever ' ' without limitation. Yea, the idea 
 of mercy and reiloration is abfolutely excludedj in the ages andl 
 difpenfations applied to fubjedcs, v/hofe ilate is thus fixed in 
 torment, by an everlafling conftitiition and the irrevernbie 
 fentence of the fupr^m.e Judge, Nor can it be introduced and 
 fuppofed, but againfl the nature of the fubjedl, and force of all 
 thedefcriptionspf the future punifhment throughoutreyelation^ 
 For in all theie defcriptions, the ftate of the fubjed and charac- 
 ter of the difpenfation is fixed^ and without end. This infers 
 thefe ages and difpenfations to be without ^nd : and their never- 
 ending fenfe is hereby fo afcertained, as cannot be avoided, but 
 by affixing to them an arbitrary fuppofed fenfe, in direifl con- 
 tradiction to the dodrine taught and imported throughout re- 
 velation. Their Gonftrudion cannot be admitted, becaufe 
 (5thly.) it is contrary to the great dodrinc of retribution,taught 
 us throughout revelation ; which afcertains the limited fenfe, tq 
 all things whatever in this world ; and the never-ending (tnCQ 
 to thofe of the future world. We have before proved the fu- 
 ture judgment will be final, the fentences of the great day irre- 
 verfible, and the ilate of the right^o^s and wicked will be un- 
 alterably fixed by them, in tjie future world. This dodrine 
 afcertains the limited fenfe ot thefe w^ords, how often foever they 
 be applied to the things of ihis world j and the endlefs fenfe, tp 
 thofe of the future world . The dodrine of future retribution^ 
 which is infeparably connedsd with that of the final judgment, 
 doth with the fam.e eafe and certainty determine the kni^c of 
 thefe words invariably, as applied to the things of this, and the 
 future world. The fcripture teaches us but of two worlds, in 
 which mankind have concern ; this prefent, and the future, in^ 
 vifible world. And it abundantly teacheth us, the prefent 
 world is a flate of probation, trial and difcipline for mankind, 
 and the future world is a ilate of retribution, of rewards and 
 punirnm^ents, only. Perhaps there is no dodrine m.ore impor- 
 tant to the kingdom of God, and of greater influence for the 
 ^ood of mankind, for this v/orld and the future, than the dod- 
 rine of future retribution, in its connexions : nor do I know 
 any dodrine more clearly, decifively and frequently taught in 
 fcripture. Our Saviour taught it moft plainly, and in a variety 
 of parables^ moll forcibly i the prophets taught it, and the a- 
 
 pollles 
 
( 3^5 . ) 
 
 poftles more abundantly : and in truth, this do£lrIne runs 
 t;hroughout revelation, from the firft prophecy of Enoch, to the 
 laft chapter of revelation. Indeed, it feems to be a dodlrine of 
 nature, written upon the hearts of all men, the future hopes and 
 fears of men without, as well as with revelation, bear witnefs 
 to it : and perhaps, there is no one dodlrine in religion, in v/hich 
 men of all religions, and of tlie chriftian in particular, have been 
 more unanimoufly agreed, than in this ; that the future ftate^ 
 will be a ftate of retribution. Catholicks and proteftants, lu- 
 therans, calvenifts, arminians, and in general chriftians of all 
 denominations, have unanimoufly believed, the future ftate 
 after the final judgment, would be a'ftate of retribution. Now 
 this important fcripture do6lrine of retribution, gives us an eafy 
 clue with certainty to determine the fenfe of thefe words, as 
 applied to things of this, or the future ftate and world. It in- 
 fallibly fixes a limited fenfe to them, when ufed to fignify aa 
 age, or ages, and difpenfations in this world -, and fo when ap- 
 plied to the hills and mountains, and to the earth itfelf : in fhort 
 in every cafe, where applied to the things of thisftate and world. 
 Becaufe, from the nature of the thing, this ftate of probation 
 and difcipline muft and will come to an end ; to make way for 
 a future judgment, and to give place to a ftate of retribution. 
 Arid all things pertaining to it wdll come to a period in the end 
 of the world ; and the ftates of all men be fettled for retribution, 
 in the day of judgment. On the other hand, this dodtrine of 
 retribution, fixes the never-ending fenfe as clearly and certainly, 
 for the invifible world to come : it determines the final fenten- 
 cts to be irreverfible, the ftate of the righteous and wicked to 
 be unalterably fixed by them ; and the rewards and puniihments 
 to be as everlafting as the conftitution, by which they are awar- 
 ded, and as the immortality of the fubjeds of them. For, in 
 that world, both good and bad receive in retribution according 
 to the things done in the body in this life, and not according to 
 what may be done in that ftate, in reference to any future one, 
 v/hich would confound and deftroy the do6lrine, as taught in 
 revelation. A ftate of retribution that is final, is in the nature 
 of the thing as fixed and endlefs as the fubje6ts of it. The con- 
 trary fuppofition, is a flat contradiction to the nature of the fub- 
 joft, nor can be ^4mitt^d but by excluding the idea & dodrine 
 
 of 
 
cf retribution, and fubftitutang fome otlier eiTentially differentj^ 
 in the room of it . So that the limited fenfe of thefe words v/hen 
 applied to things of this, and the endlefs fenfe when applied to 
 thofe of the future world, is jufb as clear and certain, as the doc- 
 mne of retribution ; than which, I find none more fo, in all 
 revelation. With this key and the other exprefsly given by 
 ijtic apoftie, '^ the things that are feen are temporary ; and the 
 things that are unfeen are eternal," the fubjed is as eafy as it is 
 important to all men, the unlearned as well as learned. And 
 dius it was undoubtedly taught and received in tlie days of in- 
 ipiration : with which argument I fhiall clofe this part of the 
 difpute. But previouily I would obferve, that what hath been 
 offered, v/ili afford a fuifecient anfwer to the feveral embarraf- 
 iklg difHcuities fuggefted upon this fubje<5l. It is reprefented 
 as a matter of furprize '^ the word eternal and everlafting" is fo 
 fcidom applied to the future punifhment. It is faid to be but 
 five times ufed in all the new teflament,'* p. 259. What then ? 
 the final deitru^bion, death, damnation and^erdition of die 
 wicked, is abundantly taught, and always without end : and it 
 is taught in fuch forcible defcriptions, literal and figurative, by 
 exemplification, by connexion and contrail, as to exclude all 
 hope and poffibility of falvation to them, as hath been fhewn. 
 And the dodtrine of retribution, fixes the endlefs fenfe of the 
 words fo applied, and fixes their ftate unalterable, and their 
 piiniiliment as lafting as their immortality. Nor doth there 
 appear any hefitancy or difpute about it in that age, among 
 thofe who believed in a future ilatc. It is alfo faid, there is a 
 very wide difference between happinefs and mifery, reward and 
 piiniiliment, which miakes it proper to underfland the word e- 
 verlafting, in different fenfes, as applied to the righteous and 
 wicked ; according to the different natures of the fubjedls, to 
 ^i^hich they are applied. An everlafling reward, which is the 
 gift of grace, is agreeable to our natural notions of infinite, per- 
 fcA benevolence ; but everlafting punifliment is with great dif- 
 ficulty to be reconciled, if at all reconcilable with it. And upon 
 this gronnd we may well admit the endlefs fenfe to the one, and 
 a limited fenfe to the other, p. 285,6, This idea of the nature 
 of the ftibjed, feems no folid ground, of forcible argument. — 
 If the award to the righteous a!nd wicked^, ftands upon the fame 
 i^i everlalling 
 
( . 3^7 . ) 
 everlaftlngconflitution, and is predicated upem the farne ground, 
 the things done in the body," and is by force of the fame un- 
 erring rule of retribution, and the fentence be given by an un- 
 erring Judge, to a ftate of retribution, in the fanne words to 
 both ; of neceflity, the fanrie duration muft be intended and 
 carried in thenn. Thefe things together ought to govern the 
 Gonftruclion, and not the nature of the fubjed in that very ioofe 
 fenfe of it. It is alfo to be noted, the idea of benevolence is not 
 fuch a correlate with mifery and punifliment, whereby alone, 
 the wifdom and righteoufnefs of it can be determined. It is 
 juftice, and the wife, great and good ends of government, arc 
 the natural correlates with punifliment, by which to determine 
 the nature, degree, and duration of it, with propriety. And 
 our ideas of infinite, immutable holinefs, truth and juftice are 
 as natural, as thofe of infinite benevolence and grace. And the 
 everlafling difplay of the one in the divine adminiftration, is as 
 natural and rational an apprehenfion and expecflation, as that of 
 the other. Confequently, if the wife ends of government re- 
 quire it, it is no more inconfiftent with our natural and juft 
 apprehenfions of the true charadler of God, that he fhould dif- 
 play everlafting righteoufnefs, in the punifhment of the wicked, 
 than everlafting grace, in rewarding the righteous. And ic 
 may be further noted, that examples of final capital pun ilhment 
 to the difobedient, may be as neceflary in the government of 
 God, as in thofe of mankind. This feems conceded and argued 
 by the Dr. in his treatife upon the benevolence of the deity, p, 
 244,5,6. and it is fully proved in the many terrible retributions 
 of providence in this wgrld . And no man with force of reafon, 
 nor without great prefumption can pretend to fet bounds to the 
 duration of thofe examples, in the everlafting kingdom of God 
 and in the future ftate of retribution. So that this argument 
 is of no, force, and feems impertinently urged againlt the com- 
 mon conftru6lion and dodlrine. The argument againft the 
 infinite ill-demerit of fin, ^^becaufe the a<St of a finite creature 
 and from finite pafiions," 8tc. has in general been fufHciently 
 aufwered, in the fir ft part. But it is argued, if fin be an infi- 
 LAC evil, becaufe, committed againft an infinite God ; then all 
 fin nets muft fufiTer to the utmoft degree, as well as duration. 
 This doth by no meaa^ follow. It may on that ground, requiro^ 
 
. (. 3^s ) ... 
 
 an eternal exclufion from life and heaVcn and duration of puft*- 
 ifliment ; and yet the degrees of fuiferings may be very various, 
 throughout this duration. As we know the natural reproaches 
 and horrors of confcience will be greater in forme than others^ 
 and are taught in revelation it will be more tolerable for fome^ 
 than others. But there is no difference intimated;^ in point of 
 duration. Another thing urged is, the fmall difference in 
 character between fome of the wicked and fome of the good> 
 which is undifcernable by men, and cannot lay a foundation for 
 fuch an amazing difference between them in the future worlds 
 p. 320,321 . to which I would reply : there is certainly an ef- 
 fential and infinitely important difference between accepting 
 and rejedling the gofpel terms of life 5 or otherv/ife falvation and 
 damnation would not be made to depend, upon it. And al* 
 though v/e, j udging by outward appearance cannot determine it, 
 God who fearches the heart can, and doth do it. The rule and 
 terms are unalterably fixed, and the final fentence will certain- 
 ly condemn all who refufe life, and negle61: fo great falvation. 
 And God the righteous Judge, knows infinitely better than we, 
 and his rules are certainly, everlafling righteoufnefs. This 
 objedtion feems to go rather to the conftitution itfelf, than to 
 the duration of the punifhment. It faults the conflitution for 
 condemning thofe, this author judges ought not to be condem- 
 ned. For if by conftitution they ought to be condemned, it is 
 righteous it fhould be according to their defert, and to the 
 punifhment declared, in the conftitution. Is is added, " a very 
 great part of thofe, who will be miferable in the other worlds 
 were not, that we know of, incurably finful in this." "And 
 *'it canpot be fuppofed they fhould be configned to endlefs tor- 
 ment without another trial,'* &c. p. 321 , Why not ? If they 
 finned away their day of grace, they may righteoufly be fore- 
 ver excluded mercy. And if the gofpel conftitution be ever- 
 iafting, it is clear they muft be fo. To which I would add, 
 incurablenefs in wickednefs is not the ground and rule of final, 
 capital punifhment, in the government of God, or of mankind ; 
 but it is the ill-defcrt of the criminals, and the wife ends of go- 
 vernment to be anfwered, in fuch executions. Among men^ 
 fome that are fo far from irrecoverable, as to be actually reco- 
 vered by repentance, muft yet fulfer capital punifhment^ by the 
 
 law 
 
( 329 ) 
 
 law of the land. The penitent thief on the crofs, is an inftance 
 ef this kind. He muil fuffer death, juftly, by his own confef- 
 fion J and yet a true penitent. And it would be hard to fuppofe 
 there are none penitent* among thofe who fhed innocent blood ; 
 and yet by the laws of God and man, they muft die a violent 
 death. So that it is evident among men, incurablenefs is not 
 the ground of capital execution, but the ill-defertof the crimi- 
 nals i and becaufe lav/ and juftice muft have their courfe upon 
 fuch offenders, and the good ends of government, require it. 
 And the fcripture rule of retribution fixes it altogether upon 
 ili-dem.erit, *' the evil deeds done in the body,*' and no where 
 refpedling the future world, upon the ftate of the mind, as cur- 
 able or incurable. Incurablenefs in the fenfe obie6led, ap- 
 pears, not the ground of the future punifhment : for if it was, 
 why were the fallen angels, for the firft offence, without further 
 trial, Caft out of heaven and configned to punifhment ? All we 
 read is, " they kept not their firft eftate, but left their own ha- 
 bitation>" upon which they were banifhed heaven and the hap- 
 pifying prefence of God, in a ftate of puniftiment : in which, 
 thty have continued almoft fix thoufand years ; and are now 
 referved in everlafting chains, to the judgm.ent day : then to be 
 Condemned and deftroyed in the everlafting fire prepared for 
 them* This objedion feems plainly ill founded, and of noforce^ 
 It is further added, " the fmallnefs of the number of thofe 
 who fhail be faved in the next ftate, ought to be efteemed a 
 weighty argument againft interpreting any texts of fcripture, fo 
 as to mean abfolutely, eternal mifery. It is faid, if the next 
 ftate be final, but few of mankind comparitively, will be faved. 
 For proof, is cited, Mat. 7.14." Strait is the gate, and narrow 
 IS the way which leadeth unto life, and few there be that find it.'* 
 And the few of mankind that appear to have the fcripture cha- 
 radlers of life upon them from one age to another, is urged as 
 proof, that few will be faved, if the next ftate be final. And if 
 but few be faved in final iffue,then he declaims, "what a ftrange 
 idea muft we have of the mercy of the chriftian difpenfation, Co 
 celebrated for its unfearchable riches and glory r'* The birth of 
 the Saviour is fpoken of " as glad tidings of great joy to all 
 people," and we fay v/ith great propriety, if it opens a door of 
 iklvation to all people of all nations^ upon the faiXie gracious 
 
 U 13 terms^ 
 
terms, In compliance with which, they may be faved : and if 
 they perifh it is in their own default. '^ An anthem of praife 
 was fung by the heavenly holls to God) for his good-will to 
 men." And we fay with the greateft propriety *' if God fo loved 
 the world as to give his only begotten Son, that whofoever be- 
 lieveth in him fhould not peri Hi, but have eternal life.'* Nor is 
 it the lefs to be celebrated^ altho' the unbelieving, in rejecting 
 the tenriS of life, perifh in their iniquity. But, he fays, the 
 total ruin of fuch multitudes appears to him a palpable incon- 
 iiflency, with the grace of God exhibited in the gofpel. Hov/ 
 fo ? when this grace is exhibited as bringing falvation to men, 
 only, in the way of their compliance with gofpel terms, in this 
 fliate. He adds, "it is incredible that God ihould conftitute 
 his Son the faviour ofm.cn, and the bulk of them be finally and 
 eternally damned.'* But why is it more incredible than for God 
 to appear in his glory as the redeemer of Ifrael out of Egypt, 
 and yet the bulk of that people perifh afterwards in wrath, for 
 their murmurings and rebellion ? It is furely credible, "if God 
 hath conflittited faith in Chrift the only v/ay of life for finful 
 man,** that he fhould put his fandliion of infallibility and immu~ 
 tability upon it : and it is an incredible contradidion to fuppofe 
 final unbelievers v/ill be faved out of " the only way of life.** 
 It is alfo faid to be a grofs refleilion upon the Saviour, to fup-^ 
 pofe they fhould periih, p. 322,3,4. This hath been anfv/ered 
 in a note in the fecond part : and the reader may find it obvia- 
 ted in the Dr's anfwer to an objedion of the like import. See 
 his note, fermons, p. 27,28. Further, can it be any reflection 
 on the Saviour that he doth not fave thofe who will not come 
 unto him for life ; and v/ho cannot be faved confiflently with 
 the gofpel conftitution ? furely it cannot. And this author 
 maintains^ p. 342, " that their abufe of what is well deiigned 
 and adapted for their good, cannot be conftrued as an argument 
 again il the difplay of God's grace towards them.'* And it is 
 equally true, that their confequent fufFerings for this abufe, can 
 reflect no difnonour upon the grace of God, nor upon the Sa- 
 viour. But more effedually to relieve and remove this difii- 
 culty, let thefe few things be confidered. When " the morn- 
 ing liars fang together, and the fons of God fhoutcd for joy,*' 
 to celebrate the glories of creation^ was there not good ground 
 
 for 
 
( 33^ ) 
 for it ? and fliall this celebration be refie6ced on as groundleft, 
 becaufe the devil and his angels fell, and will perifh eternally, 
 in the fire of divine wrath, prepared for them ? In no wife. 
 God*s redemption of Ifrael out of Egypt, is a work much cele- 
 brated in fcripture : Did they nng God's- praifes for it, at the 
 red fea, without grounds ? Doth his cutting off the bulk of the 
 nation in wrath, for their after unbelief and difobedience, refleft 
 diihonour upon his charadler as their redeemer, and upon the 
 glory of this work ? By no means. No more doth the future 
 punilliment of the wicked, Again, did God conflitute his Son 
 a Saviour, to fave men in their fins, and without their believ- 
 ing on him and coming toliim for life ? or didChrift undertake 
 to fave men out of the gofpel conflitution and way of life ? If 
 not, the final perdition of the unbelieving and difobedient can 
 reflect no difkonour upon the charader of God and the Saviour, 
 Moreover, we have rational, firm ground to hope from fcripture 
 prophecies, that in the millennium (late, by the ingathering of 
 jews and gentiles of all nations for fo many generations, and fo 
 long a period, that a very great, if not the greater part of man<> 
 kind, will finally be faved. But v/hether the greater part or 
 not— we are pofitively taught in the yth chapter of Revelations, 
 it will be ''an innumerable multitude out of all nations, which 
 no man can num.ber." And the faivation of fjch a num^berlefs 
 multitude, will furely illuicrate the fcheme of redemption, as 
 worthy of God and his Son. Befides, th'ofe that perifh, tho' 
 loll in themfelves, are not Ipfl to the divine governm.ent : for^ 
 in their fufferings they will minilter to the fupport of the au- 
 thority and government of God : and m.ay ferve an important 
 purpofe of everlafting inflrudion, to the p;rand moral lyfliem. of 
 the creation -, and in that v/ay, promote the great good of ito 
 And further, the few comparatively, that are faved in the ages 
 foregoing the millennium ; may ferve to illufrrate, with pecu- 
 liar luflre, the fovereignty, riches, glory and eincacy of the 
 grace of God, v/ith the all-fufHciency of the Saviour, in faving 
 them, in the midft of fuch a world of corruption, fnares and 
 dangers, ty which multitudes perifn. This miay be tho't a 
 fufncient vindication. But there is another way to anfwer and 
 rem.ove the difliculty. If the confritution and adminifcration 
 .^f the divine government be abfoiutely perfect : particularly, if 
 
 Go4 
 
.( .33^ ) 
 God hath formed an inftitution and opened a difpenfation, in 
 
 his infinite wifdom and grace, well fitted to fave a perifhing 
 world^, and worthy of all acceptation : and it is Infadcondutod 
 with infinite wifdom and propriety, in all ages & difpenfations ; 
 and all that comply with the terms of life and become his obe- 
 dient fervants, fhall receive falvation, with eternal glory : and 
 the puniihment of the rebellious, fhall ferve important piirpo- 
 fes in the divine government : fo that in the fertlement of his 
 kingdom in the great day, glory v/ill redound to God in the 
 higheft s which fa6ls, no believer in revelation can deny ; then 
 the character of God, of the Saviour, and of the divine govern- 
 ment, is fully vindicated and exalted in honour ^ be the faved 
 and lofl in the proportion of it, as it may. It depends not upon 
 this lafl circumllance, but a higher view of the fubje6t,vlz/the 
 nature and ends of divine government fubferved ; and as being 
 accordingly contrived and conduced, with abfolute perfection. 
 Will any avow, that the wife legiOators and adminifl:rators of 
 a Wife, righteous and good government among m.en , are an- 
 fwerable for all the rebellion, rnifchiefs and fubfequent punifh- 
 ment and m.ifery of difobedient fubiedts under i't ? Shall the 
 diHionour be reflected on the wife managers, and not on the 
 criminals ?- no one will alHrm. it. The foundation of this de-= 
 clamiation then, is fand. Or, v/ill any affirm, that crim.inal fub- 
 jedts, may not, confiilently with tlie higheil wifdom. and bene- 
 volence, be punifhed adequate to the demerit of their crimes ? 
 if they do, the foundation of all government of God and man 
 is overthrown : and if this cannot be maintained, thisdeclamia- 
 tion hath no rational foundation, to ftand upon. 
 
 Let not the wicked dare to encourage themfelves from their 
 numbers, that it v/ill avail to open another difpenfation of mer- 
 cy, in the future v/orld. Solomon hath precluded fuch a vain 
 hope : *^ Though hand join in hand (be their confederacy in 
 wickednefs ever fo ftrong, and their numbers ever fo great) 
 the wicked fhall not go unpunifned." The righteous God, 
 who hath declared it, is able, is refolved, and will put them 
 down in final puniihment. He hath exemplified it again and 
 again in retributions, already put in execution. Did the num- 
 bers, th.Q 'Megions" of angels that fell, open a nev/ trial, to 
 them ? Did the numbers of finners in the old world, and in 
 
 Sodom^ 
 
( 333 ) 
 Sodom, open a new dirpenfation of nnercy and further trial to 
 them ? by no means. And an unbeliever in the threatnings 
 of Noah, againft the old world ; and of thofe by the angels a- 
 gainft Sodom-, might have argued as Ihrewdly, and in fome 
 refpecls more forcibly, againft their execution : he niight have 
 argued, it is incredible, the infinitely benevolent and good God 
 fliould deftroy a whole world of his children, rational finite 
 creatures, a6ling upon finite principles ; and fave but a handful 
 in the family of Noah : and when it doth not appear they were 
 all incurably wicked, and might not be recovered by fom.e 
 means within the compafs of infinite wifdom, power and mercy. 
 So in the other inftance, that he fhould confume fuch famous 
 cities and plains, with fuch numerous inhabitants ; and fave fo 
 few in Lot's family only, may be faid to be incredible. And 
 in both inftances it miight be further urged, they were in fad 
 in a ftate of difcipline, and under a difpenfation of mercy, and 
 the time of general retribution not yet come -, and therefore it 
 exceeded belief. But fuch abfurd reafonings againft the threat- 
 nings of the God of truth, and the wife maxims and ends of his 
 government, which are above us and render the execution ne- 
 ceftary, are vanity. And in truth, their numbers and prefump- 
 tuous fecurity in wickednefs, was fo far from fcreening them, 
 that it haftened their righteous deftru6lion ; by rendering it the 
 more neceiTary, for the vindication and fupport of the charac- 
 ter, authority and government of God, to fet them forth as an 
 everlafting example, of inftrudion and warning. Now, if the 
 greater part of mankind be not finally faved, which many be- 
 lieve will be the effed of the great ingathering in the millen- 
 nium ftate j it is paft doubt, a far greater proportion of mankind 
 will be faved in final iflue, than were found in the above inftan- 
 ces : and yet the argument there from numbers, we fee 
 avails nothing : po more can it in the inftance pleaded for. — . 
 The fubjedl feems to be taken up, upon too fhallow grounds, 
 to have force in it. And it is beyond me to conceive any wife 
 purpofe to be anfwered, by fuch an arreignm.ent of the divine 
 chara6ter and government to the bar of our feeble reafon, and 
 condemning it upon fuch flender grounds and partial views of 
 it : and in truth, appears to have more evil in it, than I chufe 
 \o exprefs, *^ The wifdom of this worlds is foolilhnefs with 
 
 God/' 
 
( 334 ) 
 God/' In fine, it is plead, " the proper caiife and tendency of 
 evils and fufFerings in the prefent ftare, is to do men good in a 
 natural or nnoral fenfe, or both : and therefore it is rational to 
 fuppofeit to betheobjed of the future fufrerings of the wicked.^' 
 This is argued from the character of God '' as the Father of 
 Mercies/' and from this, ^^ a change of the mode and manner 
 of wicked men's exiftence" doth not infer achange in the nature 
 of God, ^^ who is the fame yeilerday, to-day and forever." 
 And 'tis the language of mankind, and of all ages, and of the 
 fcripture, to fpeak of God as the univerfal Father as well as 
 Governour of men. Whence, it is inferred, he will be a Father 
 to the Y/icked in the future world, and puniih them, to do them 
 good. And it is faid, no goo^ reafon can be afTigned why it 
 Inould not be fo, p. 325,6,7,8. The force of this arguing hath 
 been already obviated, in the firlt part^ and in the fecond where 
 this doctrine of difcipline is confuted. And it may be further 
 remarked, that this ilating is partly true and partly falfe, that 
 is, fome of the fufFerings of men in this ftate, are for their good, 
 but others are not fo ; and the conclufion will not follow : — 
 for (i.) it is not true in fiQ:, in difpenfations of retribution in 
 this world, that the good of the fufferers is the objed., but the 
 contrary. And tliQ{Q are the only inftances wherein, from the 
 parity of the cafes, there can be force in the argument. The 
 •inhabitants of the old v;orld were not drowned for their good : 
 nor were the inhabitants of Sodom, confumed by fire from hea- 
 ven, for their good : nor w^ere the unbelieving Ifraelites con- 
 fumed in wrath, and excluded the reft in Canaan, by the oath 
 of God, for their good. And thefe examjples are purpofely fet 
 forth to teach us, that the fufFerings of the wicked in the future 
 flate, will not be for their good ; but for the fupport of the 
 divine authority and government, and for the good of others. 
 So that tliefe examples are in point, and do in fadl, fubvert the 
 ground and take away the force of all thefe reafonings. I ob- 
 ferve (idly.) it is not merely a change of the mode and manner 
 of wiciced men's exidence in that ftate, that is the fubje6l in 
 difpute ; but they are changed into an eiTentially different ftate, 
 under an efFentially difFerent conftitution, and to anfwer a dif- 
 ferent intention in the government of God, in that world, from 
 what is their ftate in this. This is a ftate of probation and dif- 
 
 cipline. 
 
( 33S ) 
 
 cipline, wifely adapted for their good ; that of retribution-^ 
 And we know that difcipline is abfolutely at an end, the npiO- 
 ment that retribution and capital puniihment takes place. It 
 is fo in this world, and muft be fo in the future. The nature 
 of the fubjedl teaches it : Why fhould it be confounded ? there- 
 fore, there is no arguing in their manner, from the one ilate to 
 the other. They may as well argue, that in the next ftate, the 
 righteous and wicked will live promifcuoufly together, and in 
 a mixed ftate of good and evil to both ; and will live in families, 
 &c. as they do, and becaufe they do fo, in this j as to argue on 
 that ground, the fufferings of the wicked will be for their good. 
 For .the fcripture is not more pofitive, that by the conftitution 
 of that world, the righteous fnall befeparated from all evil, to 
 all good j and the wicked fhall be feparated from all good, to 
 all evil ; nor our Saviour more exprefs, that after the refurreftioa 
 there is no marrying and giving m marriage ; than the infpired 
 teachers are " that there is no more facrifice for fin to the wick- 
 ed," and "the death ofChriftfliall profit them nothing," "and 
 that they have not any inheritance in the kingdom of God," 
 and therefore, that their future fufferings cannot be for their 
 good and falvation, as they may be in this world. 
 
 It is very true, that the nature of God is not changed, by this 
 change of ftate to the wicked ; but it is as true, that he will con- 
 duct towards them according to the nature and purfuant to the 
 intention of a ftate of retribution ; and therefore not in the cha- 
 radler of a father, but of a righteous revenger of their difobedi- 
 ence. And becaufe he is a God that changeth not, he will be 
 the fame in execution, that he is in threatning. And when he 
 executes their threatned puniihiriCnt, they fhall have "judg- 
 ment without mercy, and wrath without mixture." And it is 
 his immutability, with their conftgnment to a ftate of retributi- 
 on, by the force of an unchangeable conftitution and fentence, 
 that feals their deftruclion, as unalterable and everlafting. I 
 might add, paternal difcipline and government, certainly is not 
 an adequate inftitution and m.eans for the governments, ftates 
 and kingdomsof this world : and why fhould it be thought fo 
 for the infinitely more important kingdom of God ? It certainly 
 is not. And this is demonftrated to be fad, "by the many and , 
 terrible retributions ofprovidence in this, as well as the future 
 
 world ; 
 
( J30 ) 
 world : many inftances of it that are executed by men ; and 
 many, and thofe the moil terrible, executed by the more imme- 
 diate hand of God. Befides, paternal difcipiine extended to 
 the future world, is direftly contrary to the fcripture exhibition 
 of the moral character of God, as righteous governor and judges 
 and of his moral government, by wife lav/s and conftitutions-, 
 inforced with the higheft fandions and penalties -, and to be fet- 
 tled in a final ftate of retribution, in connexion with the infi» 
 nitely wife, holy and good ends of it, taught us. It degrades 
 and (inks the immenfe Majefty of God, the infinity of his au- 
 thority, the evil of fin, the neccfllty and importance of gofpel 
 duty and obedience, with the dignity and glory of his everiafi- 
 ing kingdom, infinitely below the fcripture exhibition of this 
 grand fubjeft. I might further notice, it is repeatedly fuggef- 
 ted as a ftrange thing, that the common conftruclion of thefe 
 words and the common dodrine Ihouid have been fo generally 
 received in the chriftian world, and by the learned as well as 
 others ; when as Mr. Whifton tells us, by fearching to the bot- 
 tom it is found to have no foundation in revelation j and bears 
 fo hard upon the character of God, as infinitely good. They 
 afcribe it to education, to prejudicate notions, &c. but this can> 
 not account for the reception of it in the ages of infpiration, by 
 the jev/ifh and chriftian church ; it muft come from heaven to 
 them y they were taught it by God. As wife, learned, pious 
 and penetrating men as the chriftian world can boaft,have been 
 in the common fentiment : they faw the ufe of thefe words 
 fometimes in the limited, as well as endlefs fenfe ; and were as. 
 much concerned to know the truth, as thefe writers can be fup- 
 pofed to be. And it is irrationaf to fuppofe, that thefe greatefc 
 and beft of men, and the whole body of the chriftian church, 
 learned and unlearned (afew focinians &: univerfaiifts excepted; 
 perhaps as much as ninety-nine of a hundred of all denomina- 
 tions in the feveral ages of chriftianity, fliould receive the com- 
 mon conftru6lion and doctrine, upon prejudicate notions, &c. 
 Perhaps what hath been offered, jnay fhew us the foiid 
 grounds and convincing evidence upon which it hath been fo 
 generally receiv.ed. It is manifeftly the defign of the infpired 
 teachers, to teach us the things of the future and invifible world 
 ^s «*eternal/' and to teach them as fuch plainly, decifively and 
 
 pradically ; 
 
pra«5lically ; and it Is principally by the ufe of thele words they 
 do this. And common fenfe teaches us, that in this ufe of 
 them^ the never-ending fenfe muft be intended by them : for 
 muhiply limited ages and difpenfations with what numbers you 
 pleafe, they are limited ftill j and it is impoilible that the idea 
 cf " endlcfs and eternal" can be conveyed by them> but in the 
 never-lending fenfe. No fooner therefore do we enter into the 
 fpirit and views of infpired men, upon this grand fubjed^, but 
 we fee the never-ending fenfe affixed to their words : and this 
 is alike plain to the unlearned as learned* Befides, St» Paul has 
 taught us the elTentiallydifFerentconflitutionof the two worlds, 
 and given us a decifive rule for affixing the never-dying fenfe, 
 to all things in the future invifible world. " For the things 
 that are {qqd. are temporary j but the things that are unfeen are 
 eternal." Infpired micn, have not notified us of any fingle ex- 
 ception, as they doubtlefs would have done, had there been any 
 exemption and limitation to any of the things of that world. 
 Yea more, they are fo far from excepting the future punifhment 
 of the v/icked, that all their defcriptions of it, literal and figur- 
 ative, by connexion and by contrafc, &c. are uniformly and 
 decifively, without end> as before (hewn. Add to all this, they 
 have clearly and abundantly taught us the future general judg- 
 ment will be final ; and the fabfcquent future Hate of the righ- 
 teous & wicked, will be a ftate of retribution. Thefe dodlrines 
 have appeared mod indifputably clear and certain, to the body 
 of the chriflian church, in the fever al ages of chriflianity . And 
 thefe fix the never-ending fenfe of thefe words in the laft fen- 
 tence, and as applied to the future ftate of the righteous and 
 v/icked, with eafe, precifion, and certainty* For it is felf-evi-* 
 dtnty the final fentence of the great Judge mull be perpetual ; 
 and a final ftate of retribution ^ from, the nature of it, muft be 
 unalterable— the fame from the firft moment it commxnces, 
 during the whole exiftence of the fubjects of itj or throughout 
 their immortality. And wherever thefe moft important do6l- 
 Hnes are taught in the fimplicity and force, in which they are 
 taught in revelation, they will perpetually inculcate and fupport 
 the common conftru6lion and doctrine we contend for, in an 
 infeparable connexion, through all ages of the world. So that 
 in reality ther^ is no wonder in it, that the cgfiQmonconftru6lioa 
 
 X^ and 
 
. ( 33B ) 
 
 and dodlrine hath been fo very generally received by the chrlft- 
 ian world, upon thefe and fuch like plain Icripture grounds* 
 They could do no otherwife, confiilent with fcripture, with 
 reafon, and with themfelves, in the other important articles of 
 the chriftian faith embraced by them. But the furprize is the 
 other way, hov/ learned men could overlook the moil elTential 
 diftinctions fet forth in fciipture j and the mofl important 
 doctrines in their necefiary connexions ; and fo bewilder them- 
 felves and followers in a fubjed: that ftands plain and clear in 
 revelation, in the manner in which it is mofl naturally to be ta- 
 ken up. Perhaps the judicious reader may judge, that Mr. 
 Whifton and his followers, have been fo far from examining the 
 foundation of the common notion to the bottom, as to have 
 been inattentive to the moll necefT^i-y^difiinclions to clear the 
 fubjecl ; and fo as to overlook the true fcripture foundation on 
 which the ccmm_on dodlrine doth fecurely and firmly (land. 
 And I can fee no more ground to rely upon Mr. Whiflon's pe- 
 netration and difcretion in this cafe, than in his taking into his 
 creed and cannon of revelation, a number of meer human com- 
 pofitionsj v/hich have been fleadily rejedled by the chriftian 
 world, catholic and proteftant. Fanciful m.en will have their 
 fingularities, but it is fad when they indulge to them in matters 
 of mom.ent, fo as to be grofsly milled by them. 
 
 I pafs to the lail argument, to fix the meaning of thefe words, 
 viz. the infpired teachers and church of God inilrudled by 
 them, underilood the words in the fame fenfe as we do, and not 
 in theirs j and could do no otherwife : for it is admitted in their 
 own concelTion, their dodlrine of reftitution was unknown to 
 them. I truil it hath been clearly already proved, that the 
 apoftles and primitive chriilians were in the common fentiment 
 with us in thefe great dodrines, and 1 take it to be admitted in 
 the note, p. 1^2- ^^^^ author adepts the wdrds of Dr. Hart- 
 ley, " poffibly the writers of the old and new teftament did not 
 fee the full meaning of the glorious declarations, which the 
 holy Spirit has delivered to us by their means , juft as Daniel, 
 and the other prophets, were ignorant of the full and precife 
 import of their prophecies, relating toChrifl. Or perhaps they 
 did, but thought it expedient, or were commanded, not to be 
 more explicitp The chriftian religion, in converting the various 
 
 pagan 
 
( 339 ) ,, , 
 
 pagan nations of the world, was to be corrupted Dy them ; ana 
 the fuperftitious fear of God, which is one of thofe corruptions, 
 may have been neceflary hitherto on account of the reft. But 
 now the corruptions of the true religion begin to be difcovered 
 and removed, by the earneft endeavours of good men of all na- 
 tions and fedts, in thefe latter times, by their comparing '^ fpi- 
 ritual things with fpiritual." He adds, " and as knowledge, 
 in other refpeds, has been greatly increafed, it may now be 
 proper that more fhouid be underftood with reference to the 
 extenfive benevolence of God towards mankind, through Jefus 
 Chrift, than was neceffary in former ages : the fupport of chrif- 
 tianity may be connefled herev/ith. Perhaps, the amiable light 
 in which it is placed by the above reprefentation of it, is the 
 moft efFe6lual antidote againft infidelity/' 
 
 By " the full meaning of the glorious declarations" I take to 
 be intended their dodrine of the reftoration and falvation of all 
 men, which it is admitted might be unknown to the facred 
 writers : if fo, they could not underftand the words in difpute 
 of a limited age or difpenfation, but in the never-ending fenfe. 
 So that the evafion given to the laft fentence, and to our Savi- 
 our's words, Mark 9th, and other fcriptures, hatii no manner of 
 foundation: for the infpired teachers and writers knew no other 
 *^next ftate" but that which is eternal. Nor could they under- 
 ftand " the miftery hid from ages"' in the fenfe of thefe men : 
 nor heaven .and hell in the new earth, as this author doth. That 
 heaven, which h the glorious refidence of God, of the holy an- 
 gels and the fpirits of the juft 'made perfe6l, into which Chrift 
 was received at his afcention, and v/here he will refide till the 
 reftitution of all things ; where he hath direded us to lay up 
 our treafures, and where the hape, the incorruptible inheritance 
 and crovyn of good mej^ is laid up and referved for them, cer- 
 tainly can neither be the serial heavens which furround this 
 earth-— nor a heaven In an earth to be created, after the fecond 
 Coming of Chrift. And by the phrafe " forever and ever," in 
 the revelations of St. John, he could not mean ages and dif- 
 penfations of difcipline, in the refijrre6l-ion- world : ror could 
 Paul have any reference to it in the 1 5th chapter to the Cor- 
 inthians i for diis is all invention to fupport the fcheme of uni- 
 verfal reftoratian^ of which, it is admitted the liicred wr'^ers 
 
 were 
 
( 340 ) 
 were ignorant. And certainiy> they rnuH tind^rftand the laft 
 judgo^erit as final, and the dodlrine of retribution in the fame 
 lenfe, as it hath been comnn.only received m, the chriftian world s 
 and this infallibly fixes the fen fe pf thefe words for this and the 
 future world J as before lliewn. In a word, this concelTion e-. 
 very way confirms die common coiiflruclion and do6lrine ; and 
 refutes theirs^ as unfcripturai and delufive. And were the a- 
 poilles now alive, with the {-amt infpired fentiments and faith^ 
 which they embraced and taught, and with which they went 
 down to the grave ; could they, in any confiflency v/ith them-^^ 
 feives, but reprobate this flrange dcdrine^ as grolsly erroneous 
 and heretical ? The argument as it flands v/ith this concelllon^ 
 forms a curious folecifm in logic, and oddity in argumentation- 
 The amount is this, the received conilrudion and doddne of 
 the chriftian world upon thisfubjed, is truly the meanip,g of the 
 infpired writers.; but yet it is nQt the true fenfe and meaning of 
 the texts y for the facred writers themfelves miftook, and did not 
 fee into the glory of their declarations i but thefe lliarpfighted* 
 uninfpired men have penetrated beyond them, into the arcana of 
 revelation, and have found out the miilical meaning, which be»-_ 
 comes necetmj to be publilhed in thia enlightened age, to con- 
 vert infidels. The argument from prophecy feems a flimfy 
 bufinefs, as there is not a parity in the cafes to fopport the flip- 
 pofition. The prophecies of Chriil v/ere defigned to be beft 
 2.nd moil clearly known in. their accomplilhment. And there 
 were infpired men then, and living after Chrift to pointout their 
 application to him and fulfilment in him, and afcertain their 
 meaning with infallibility ^ (Is this the cafe in this ftrange doc- 
 trine ?) But the plan and true doctrine of falvatior»> was as 
 neceffary to be clearly underfiood and taught in that age, when 
 chriftianiry v/as planting in the worlds as it can be in this, or 
 any future age^ It v/as as requifite then, as now, for the falva- 
 tion of men and the fupport of chriftianity, that it Ihould be 
 taught with undifguifed fixmplicity and incorrupt integrity, and 
 fo that the internal contents of the do6lrine, fnould render it 
 worthy of all acceptation: (and w^as certainly fo taught by 
 them), for there were '* fcribes, v/ife men and difputers of this, 
 v/orld" in that age as well as this, who had as " fceptical a cu- 
 ririity of examining the doctrines of the bibJe^ and of chriflian- 
 
( 341 ) 
 
 ity, in order to diicover any flaws and impofinons therein.** 
 So that if ever this exotick do&ine was necelTary to be expli- 
 citly taught, it was then ; which it is conceded^ it was not. And 
 of all dodrine, this, which facrifices the dodrine of the crofs, 
 and renders all chriftianityunneceflary in this world, to final fal- 
 vation, cannot fupport chriilianity, but abfurdly betrays and 
 fubverts it. This feems but a vain, fham pretence, for undoub- 
 tedly infpired teachers were taught the bcft method to fupport 
 chriflianity, and their hearts were fully engaged in it. And it 
 is certain they taught the future puniihment, *' he that believ- 
 eth notfhall be damned" in fupport of chriflianity : and it feems 
 here concede^li that it was in the fenfe commonly received, and 
 ^^was neceiTary hitherto." Who then can have a warrant to 
 contradidl them, and condemn this pynifhment " as unjuft both 
 in the threatning and execution ?" or, v/ho hath any right to 
 arraign this infpired meafure to fupport chrillianity, of impro- 
 priety and inefficacy^j and to fay that it is proper and needful 
 *'^ as a m.oft effedlual antidote againil infidelity" to be added, 
 that infidels dying in a (late of infidelity fnall yet be faved ? 
 Hitherto, we have been taught, that the true art of criticifing 
 fcripture^ confifts in finding out and exhibiting the infpired 
 meaning of it, and fenfe of the infpired writers, with clearnefs 
 and force : and when this is once efFecled, the chriftian world 
 were abfolutely concluded by it. But it feems we are now 
 taught a new kind of criticifm;^ in fupport of this exotick dodt- 
 rine, viz, it is to difcard the plain, infpired meaning, and find 
 out a mimical more glorious one, than the infpired writers were 
 taught or had any knowledge of. Is not this to make the fcrip= 
 ture a precarious^ uncertain rule ? May nor the worft of errors 
 and herefies be fathered upon fcripture, by deluded men, " as 
 the mod glorious fenfe," without a pofTibility of dete6tion and 
 confutation ? for the evafion is eafy, ^^ the plain meaning of the 
 infpired writer " may be one thing intended, but it may not be 
 t;he mpfl: glorious fenfe," &:c. and if the fenfe and meaning of 
 the infpired writers doth not conclude us, we are without rule 
 and guide. Is not this new art of criticifing or wrefdng fcrip- 
 ture to a purpofe undefigned by the facred writers,, in efFe6l:, 
 teaching fcepticifm by rule ? Can this be conne6led with the 
 <jfupport of chriftianity ? or 13 this ^* the moll elfedlual antidote 
 
 againfl 
 
( 342 ) 
 againil infidelity ? Doth it not dire6tly tend to fubvert chriftl- 
 anity and expofe divine revelation to contempt ? for certainly 
 the God of truth, ^^ ail whofeways and works are perfedl," could 
 never give a revelation to men, the infpired meaning of which, 
 when found, fhould be precarious, fallible and uncertain. 
 
 This note gives rife to thefe additional queries : — Is it not 
 abfurd to fuppofe the infpired teachers and writers did not know 
 the plan and doftrine of falvation in the true and moil import- 
 ant fenfe of it ; which they were authorifed, and extraordi- 
 narily furnifhed to teach the world ? Doth not the fuppo- 
 fition carry a refledion of difhonour upon them, and him that 
 fent them ? Is it not an impious prefumption and refieftion of 
 difhonour, to fuppofe, the fear of God taught and encouraged 
 by our Saviour and his apoftles, was a fuperftitious, (i. e.) a 
 groundlefs fear ? If they have not taught us the true fear of 
 God, by whom or v/hen fnall it be ever taught us ? Is not fuch 
 a fuggeftion an indire6t attack upon thefpirit of infpiration, and 
 upon their charadlers as dlHionefi: ; '^ doing evil that good may 
 come of it,'* and too much to countenance thedeiftical, fenfe- 
 lefs cry of prieilcraft ? Is it not an abfurd prefumption to fjp- 
 pofe, uninfpired men in this day know the fcripture plan and 
 dodlrine of falvation, better than thofe who were taught it im- 
 mediately by the infpiration of God ; and better how to time 
 the publication of it to the world, than the infpired writers ? 
 Are they wifer in the great things of the kingdom of God, than 
 Mofes, SamueljSolomon and all the prophets; with our Saviour 
 and all the apoftles ? Are they warranted on the ground of this 
 fuppofed extraordinary penetration and infight into the arcana 
 of revelation, to throv/ out this exotlck do6lrine in an age fo 
 degenerate, unprincipled and fceptical ? Will any judicious 
 chriftian give credit to fuch unfcriptural, enormous claiais ? Is 
 it not an audacious attempt in fuch "P^eformers" to undertalve 
 to correct and reform the faith of the infpired writers, and their 
 meafures and motives to fupport chriftianity ; and to give us 
 '•^more effeftual" ones ? Again, is it not admitted in this con- 
 ceflion, at leaft implicitly, that we are embracing and defending 
 (in the commonly received conftrudion and doflrine) the true 
 chriftian and apoflolical dodrlne and " faith once delivered to 
 the faints" v/hich we are commanded '* earneftly to contend 
 
 forr 
 
( 343 ) 
 
 for;'* and that our opponents are oppofing and fubverting of 
 it with all the ingenuity, art and force they can ? confequently, 
 are they not felf-condeained in fathering their dodrine upon 
 the infpired teachers and writers, when it is conceded it was 
 unknown and undefigned by them -, and in fad, they taught 
 the contrary dodrine ? And can they, confidently with this 
 concefTion, either teach, write or defend their doctrine, without, 
 being felf- condemned ? In a word, this note carries in it an 
 antidote againft the reception of their dodrine ; as being un- 
 known to the infpired teachers and writers-— certainly belide 
 their intention-— and when they in fa6l intended and taught 
 the contrary dodrine, w^hich was neceflary hitherto :" and if 
 neceffary hitherto, it will remain necefiary through all ages 
 of the world. The conceiTion in this note, doth by neceffary 
 confequence, every way confirm, the commonly received con- 
 ftrudion and dodtrinc we contend for, as the faith of the infpi- 
 red writers, which " they once delivered to the faints, which 
 they commanded us to keep, hold faft, defend and earneflly 
 contend for ; and which will be confirmicd in the great day, 
 when all contrary error and wickednefs will be condemned. 
 Should any therefore, after this notification, caveat and warn- 
 ing given- by our opponents themfelves, embrace and hold faft 
 ^their unfcriptural doftrine ; will they not fin with their eyes 
 open, and be altogether blameable and inexcufable in it ? If 
 any fhould think there is any thing hard bearingin thefe queries 
 and dedudtions— to adopt the language of this author on ano- 
 ther occafion— I trufl he will acquit me of all blame, on this 
 head— for if there be any juft reafon for blame, he muft blame 
 the authors of this note j for I only exhibit the true contents, 
 and genuine dedudions and confequences of it : f which I am 
 
 clear 
 
 f It may not be amifs to notice, according to the true fpirit of this 
 MOte, Mr. Whifton's injudicious cant, upon the topically orthodox, falls 
 with equal force upon the infpired teachers and writers. And it feems 
 this author's charge upon the proteftant world in p;eneral (on the ground 
 of their reception of this doftrine of the future punilhment, and fome others 
 in connexion with it) as receiving for facred truths grofs abfurdities, and 
 palpably wrong and difhonourable ideas of God ; falls alike heavy upon the 
 infpired writers themfelves. If fo, doth not this evince the faith of thefe 
 gentlemen in the matter in difpute to be widely different from that of the 
 in^ired teachers I And it feenis Urange they were not felf- convinced of 
 
 it. 
 
( :544 ) 
 clear comprizes and amounts to thus much, if any thing at aTl, 
 The argument againft univerfal falvation from the punifh- 
 ment denounced againftjudasjftands in full force, notwithtlan- 
 ding, the evafions here offered, to invalidate it. It is laid to be 
 fufficient to abfolve the meaning of thofe words " good were it. 
 for that man if he had never been born," into an aggravated 
 punifhrn^ent, without going into a more particular interpretation 
 of them, p. 328,29. But they are too ftrong, pointed, and em- 
 phatical, to admit of fuch afolution* -At this rate, the mofc 
 defcriptive and pointed threatnings of God may be eluded, fo 
 as never to be literally executed. As well m^ight it be faid, the 
 unbelieving Ifraelites might enter into Canaan^ notwithftanding 
 God fwore they ihould never enter into his reft. For altho* the 
 punifhment be fo defcriptivcly fpecified, it may be fufHcient to 
 abfolve the meaning of the oath into a heavy punifhment* Can 
 fuch a conilrudion be v/arranted and honourable to the God of 
 truth ? But the chief evafion is this, the words may be confi- 
 dered as "a prophecy" foretelling that Judas ihould practically 
 declare, " by hanging himfelf," that to him, in hisapprehenfion, 
 it were good he had not been born, had not been brought into 
 being," p. 330,31. This invented conftruftion, labours of two 
 difficulties ; one is, it hath no countenance infcripturc ; the o- 
 ther is it (lands adlually confuted by our Saviour and the apo- 
 
 file 
 it. For, it is obvious-, our Saviour and his apoiiles had no mere difficulty 
 of preaching this doftrine of the future punifhment, with freedom, bold* 
 nefs and pathos, than thofe he ililes topically orthodox ; and yet this mif- 
 tical fcheme was unknown to them ; and thefe fubterfuges and doable in- 
 tenders now thrown out, are inventions which are many centuries too late^, 
 to qualify or have any influence upon the preaching of infpired men.-*^ 
 Whence then, the great difficulty of thefe men about it, but from miftakera 
 apprehenfions, or an aflual abberration from the true fcripture faith ? and 
 whence doth this arife, but from prejudicate notions, fajfe maxims, reafon- 
 ings and "vain deceit ?" if men, from a prejudicate notion, that this doc*- 
 trine is hardly reconcilable v/ith divine benevolence or is unjult, will fel 
 thcmfelves to turn and twill fcripture texts every way, to fet afide the doc- 
 trine ; inftead of looking into the true foundation on which it is afcertaineci 
 in fcripture, and into the rationale of it, whereby it may ftand approved 
 to the reafon of man ; error is unavoidable.— Upon perufmg this fa- 
 moas note, I was at no lofs where I fhould find our opponents. When the 
 obvious meaning of the facred writers is fet afide, in queft of the ignis 
 iatuus of a more glorious meaning ; which, in faftfubverts it, they necef- 
 farily err : juft as a man that leaves a right path, neceiTarily takes a wrong 
 one ; and the further he goes, the greater the error* 
 
( 345 ) . * 
 
 ftle Peter. The punlfhment denounced In thofe awful words, 
 
 1.3 noz/uicide, but one that Judas fhould fuffer, in the future 
 world. For after his deceafe, our Saviour fpeaks of him as '^the 
 fon of perdition that was loft/* '4oft" to falvation and hope/' 
 as underftood in that age, John 17. 12. And St. Peter, after 
 the account of his hanging himfelf, fpeaks of him as gone to 
 his own place, no doubt to fuffer the punifhmcnt intended by 
 our Saviour in this awful fentence upon him, A6ls i. 18,25. 
 
 This writer labours hard to make out "the unpardonable fin'* 
 is pardonable, and that thofe who are guilty of it, may be par- 
 doned and faved. This is a hard tafk, to falfify the tefrimony 
 of the faithful and true witnefs, and reconcile palpable contra- 
 didlions. Few men would be hardy enough to attempt it, and 
 if it can bedone, v/e expecl no fee it effeded by thofe who know 
 the glorious meaning of fcripture texts, better than the whole 
 chriftian world, and even the facred writers themfelves. Our 
 Lord hath declared in the moft peremptory and abfolute terms, 
 that "blafphemy againft the Holy Giioft lliall not be forgiven," 
 "hath never forgivenefs," " fhall not be forgiven unto men j'* 
 and again, " it fhall not be forgiven him neither in this world, 
 neither in the world to come." Did not our Lord, by thefe 
 ftrong, abfolute, peremptory declarations, defign to put it out 
 of doubt, that fuch finners fhould never be pardoned and faved ? 
 Certainly. And a chriftian may I think, as confiftently attempt 
 to evade and falfify the truth of the fun's fnining, when it fhlnes 
 full in his face, as to falfify thefc declarations of Chrift, and 
 maintain that thefe very finners may yet be pardoned and faved. 
 There is no art, quibbling, evafion or fubterfuge whatever, 
 that can elude and falfify this plain, ftrong teftimony of our Sa- 
 viour " that fuch finners fhall never be pardoned and laved.'* 
 And this, if I miftake not, appears in the concefTions of this 
 writer. He concedes, they cannot be pardoned in 'this world 
 and efcape hell, but muft undergo the torment of the future 
 v/orld. But it is clear, our Saviour's meaning is not to be li- 
 mited to a pardon in this world ^ it extends equally to the future 
 world : elfe, why doth he exprefsly fo extend it, and fay, " it 
 Ihail not be forgiven him neither in this world, nor the world 
 ^40 .come ?" If ever they can be pardoned and faved in the fu- 
 £|,ure wprlda it felfi&S.th? declaration gfCbriit ?.5 truly;, as tho' 
 
.( 34S ). 
 
 they received an intervening pardon, in this world. Befide?, 
 by gofpel conilitution there is no forgivenefs and falvation to 
 any that go to that place of torment, and by thefe (Irong ex- 
 preffions our Saviour defigned at or>ce to cut off all hope of it, 
 to thefe blafphemers. The fcriptures teach us plainly the way 
 to heaven, and in it we efcape hell : but where do they teach 
 us, that the way to it is through hell -, and that thefe blafphem- 
 ers or any others, fliall pafs through the torments of it, into hea- 
 ven ? it is as contrary to the tenor of revelation, as any doclrine 
 that can be named. Again, it is conceded, that thefe blafphe- 
 mers are '^ excluded from the gofpel privilege of forgivenefs," 
 and that '^ they have no hope from the gofpel promife of for- 
 givenefs, becaufe they are excepted perfons,'' p. 335,6. If fo, 
 by gofpel conilitution they can never inherit heaven ; for this 
 inheritance is given, and limited to thofe, v/hohave ''gof- 
 pel forgivenefs," and by '' goip^el promife." And if " this 
 conilitution be the only way of life for finful man," infallibly 
 thefe "excepted perfons" can never be faved. To fay, they 
 may yet be laved w^ithout gofpel forgivenefs and promife, what 
 is it better than infidelity ? And is it not a contradiftion to fay 
 this fcheme of faving m.en without gofpel forgivenefs and pro- 
 mife, is proved by the gofpel, to be the gofpel plan of mercy ? 
 they feem to be grofsly bewildered and entangled by their own 
 fubtlery and fophiftry. 
 
 It is further conceded, " that this mode of fpeech was pro- 
 verbial in our Saviour's day : and that when it is faid, "a thing 
 ihall not be, neither in this v/orid, neither in the world to come," 
 it was the fame thing with faying, *' it fhall never be," p. 23^^- 
 The ground and force of this proverb with the jews, feems to 
 be this : they believed in but two worlds, this, and a future 
 one which is "eternal," in v/hich mankind are concerned : and 
 therefore they could not niore forcibly exprefs it, " that a thing 
 fhouid never be, no, not to eternity ; than, in this phrafe, " it 
 iliall not be, neither in this v/orld, nor in the world to corrie." 
 And doubtlefs our Saviour intended it in this very fenf^, in this 
 application of it. And fo the infpired writers underftood it i 
 for they knew nothing of this dodrine of their fuppofed refto- 
 ration. And to fuppofe, thefe very finners were intruded to 
 our Saviour to be pardoned aad faved j and that he knew and 
 
 intended 
 
( 347 ) 
 intended they Ihould all be finally pardoned and faved; it feems 
 he could not have applied this proverbid faying to them, but 
 in the way of dire6l impofition ; which is a blafphemy every 
 chriflian muft reje6t with horror. We are necefTitated therefore, 
 to take thefe folemn declarations of Chrift in the common, ob- 
 vious, popular fenfe j and they will remain a perpetual and un- 
 anfwerable confutation of the dodlrine of univerfal falvation. 
 
 Several things are offered, to fet afide the argument againlt 
 this im.pleaded doftrine ^^ from the pernicious bad tendency of 
 it ;" fomic of which we Hiall briefly notice, it is faid, ^^ it muft 
 be plainly fhown, that thefe doftrines do naturally and dire6tly 
 tend to encourage men in vicious pra6lice,'' p. 341, Agreed* 
 And this I conceive^ hath been clearly and fufficiently fhewn, 
 in a variety of ways, in the foregoing pages. It is fo obvious 
 at firfl view, that a man needs no fir.aH praclice upon himfelf, 
 by falfe reafonings, to overcome and ftifHe the convid:ion and 
 fenfibility of it, It is fo obvious, that fome of his notable wit- 
 neffes, as Origen, Dr. Burnet, &c. had no fmail conviftion and 
 fenfibility of it. And it is a wonder, they had not purfued their 
 inquiries into the nature and tendency of it, until they were 
 fully convinced it wa.s a do6lrine of ungodliiiefs, and could not 
 be of God. The fuggeilion, that this dodrine hath not a na- 
 tural bad tendency, is as unphilofophical, as it is unfcriptural 
 find contrary to the evidence of fz^A, For fuch is' the conili- 
 tution of human nature in this ftate, that the ufe of chreatning 
 and fear v/as a requifite fafeguard to man in innocency. x\nd 
 in this degenerate ftate, v/herein the pafiions of men are i^o in- 
 ordinate and e.%orbitant, it is abfolutely neceiTary, for the go- 
 vernment of mankind. Thence it is felf-evident,- the weak- 
 ening the motive of fear, by taking out the ftrng and terror of 
 the threatning, and by adding the encouragement of life, to 
 the refractory and difobedient, hath both ways, a natural and 
 mod pernicious tendency to promote vicious practice. And 
 it v/as a v/ell grounded fear arifing hence, founded in the nature 
 of things (and not a fuperftitious one) that made Origen, Bur- 
 net and others who were deluded into the doctrine, afraid to 
 ppen it to the world, on account of the pernicious confequen- 
 ces of it. And it is a plain fa6t, that th^ fupplanting the belief 
 cf the threatning, accompanied witl^ aA cnconragement of life 
 
( 34B ) 
 to the difobedlent, feduced our firfl parents into rebellion : 
 and a prefumptuous hope of future peace encourages and har- 
 dens men in fin, and is many ways of moft pernicious confe- 
 quence, as already fhewrt. I conceive^ the bad tendency of the 
 do6trine every way, hadi been abundantly proved ; and the 
 argument is forcible and conclufiye, It is alfo argued^ the 
 common do6lrine is not fo likely to retrain men from fin, as 
 this impleaded do6lrine. II Vv hy not ? If believed and realifed, 
 in its importance, it muft have the greateil influence -, for the 
 weight of the motive in the common view, exceeds the other^ 
 as eternity doth time. And unlefs motives are realized^ they 
 cannot have influence, on any fcheme. And this is the true 
 reafon^ why the great gofpel motives of life and death both^ 
 have no more influence upon many who afient to them as the 
 truths of God ; becaufe they do not realize them, in their infi- 
 nite importance. It is faid, ■ ' the natural notions they enter- 
 tain of the goodnefs and mercy of God. rife up in oppofition to 
 it, and ftrongly operate to obfhrud its influence/' If by ^^ natu- 
 ral'' be meant ^*juil and true fentiments of the goodnefs and 
 mercy of God," it muft be miftake j for thefe are regulated by 
 fcripture : a^nd it is certain, that fcriptural apprehenfions of the 
 mercy of God, cannot rife up in oppofition, and obfiruci: the 
 influence of the divine threatnings. It muft then be falfe and 
 prefumptuous notions of the divine mercy, unfupported by any 
 fcripture promife, and fupplanted by many divine threatnings^^ 
 that hath this obftru6ting influence. And whether the drawing 
 the moft av/ful fcripture threatnings into difpute, and denying 
 them, in the moft plain and obvious fenfe of thern^ doth not 
 tend to connrm and harden men in thefe prefumptuous notions2 
 and thereby to obftru6t the falutary influence of the threatnings 
 of God, may not be unv/orthy the attention of our opponents. 
 —It is Jikevnfe faid, upon their fcheme ^' there is nothing in- 
 credible in the torments of another world.* ■ To me it appears 
 the very reverfe. This fcheme of difcipline, purgatory, new- 
 created worlds, tranfmutation ftates, means of falvation more 
 '"ffeflual than the gofpel, &c. &c. appears wholly antifcriptu- 
 ral, and pregnant with the grofieft of abfurdities : and this I 
 truft hath been fully evinced. What are the objedted difficul- 
 ties to the common fcheme, compared with the numerous pal- 
 HP. 35^.3. P^t>le, 
 
( 349 ) 
 
 pable, horrible abfurdities of this ? they are light as a feather. 
 What if we, fhort-fighted creatures, cannot fee how this pun-r- 
 rfhment is confident with the mercy andjuftice of God ? It is 
 certain no man can prove it inconfiftent with the one or the 
 other, notwithftanding the confident declamation of Mr, Whi- 
 flon and fome others. And what mighty difficulty is there ia 
 acknowledging " God is incomprehenfible in his ways and 
 works ?'' Are there not a thoufand difficulties that we cannot 
 fee through in the kingdom pf nature and providence and in 
 revelation, where the eyidence of truth and fadls arrefls and 
 commands our belief ? What if we cannot fee and exhibit the 
 rationale of this dodrine to fatisfa6lion, perhaps others can ? 
 And what if no man either hath or can do it ? yet, as God is 
 incomprehenfible, and his ways and thoughts not as ours, but 
 infinitely above them : and as we know by reafon and revela- 
 tion all the affairs of his everlafting kingdom will be adjufted 
 in abfolute wifdom and perfedlion, with the concurring har- 
 mony of all his perfe6lions : fipce, he hath decifively revealed 
 this dodlrine of the future puniffiment, his authority ought ab- 
 folutejy to command and conclude our belief. And unlefs it 
 doth fo conclude us in the articles of the chrifl:ian faith, what 
 claim have we to be chriftians and proteftants ^ It is added, 
 " the future torments, confidered in the light of this impleaded 
 fcheme, are more fuitably adapted, in the nature of the thing, 
 to work upon rational and intelligent agents, than in the com- 
 mon point of view," p. 357. I fhould be forry if it was true 
 in fad, that motives fuggelled by uninfpired men, fnould 
 be better adapted " in the nature of the thing'^ to excite finners 
 to faith and repentance, than thofe taught us by infpired men 
 of God : becaufe it tends diredly to bring divine revelation 
 and the do6lrine of inlpiration into contempt. And to father 
 this do(5lrineupon the infpired writers, when it is conceded they 
 were ignorant of it, affords no relief in the cafe, but mjakes bad 
 worfe : whence arifes a violent prefumption, previous to parti- 
 cular examination, that this is of apiece with the refi of the 
 fcheme, '' but vain deceit." It is faid, " the end propofed by 
 them perfectly coincides with benevolence ; for they are the 
 chaftifements of a father, as well as ;udge, and principally de- 
 figned for the reformatk>n, and confequent good, of the offen-? 
 
 ders 
 
( 350 ) 
 
 ders themfeives, and when they are taught thus to think ; and 
 that thefe corredions fhall be heavy in proportion to their ilub- 
 bornnefs in fm, and continued till they are humbled and fub~ 
 dued ; and that they fhail have no mercy till this end is accom- 
 plifned :** upon which it is afked, *^' What can be wanting, in 
 a motive thus circumftanced, to operate in a moral way upon 
 reafonable minds ? it fliould feem to be as well calculated to 
 the purpofe, as it poiTibly can be."f One remark, before we 
 return a m.ore diretl anrz/er to this querdon. The remark is 
 this, the true and full force of this motive is, upon the com.mon 
 fchem.e, ufed with finners in this world. They are warned 
 of this place of torment, and warned of it by their Father 
 and compafiionate Redeemer, aiid it is for their repentance 
 and confequent good : and they are taught, this punifh- 
 ment will be in proportion to their defert, and that they cannot 
 efcape it and have mercy, till they are humbled and fubdned ; 
 and the end propofed, perfcvStly coincides with benevolence i 
 and yet this " beft calculated motive poiTible,'* proves ineffec- 
 tual to thoufands and millions. W hat is the confequence, but 
 deilrudion to their fcheme ? tv/o ways : one is, it fully confutes 
 their doftrine of more effedual future means : for if the beft 
 calculated poiTible motives, to operate upon them in a rational 
 moral way, be ufed v^ith them in this world, it is a contradiction 
 to fay, better and more effedual ones v/ill be ufed with them iri 
 the future. The other way is, the force of difcipline is tried 
 upon them, in vain, in this world ; and therefore their rcfloration 
 in a Riture one is a hopelefs, defperate affair. For if they are 
 to be recovered in a rational, miOral v/ay, and the beft calculated 
 motives to operate this way, poffible in the nature of things^ 
 have fpent their force on them in vain ; their recovery by any 
 means and motives v/hatever becomes ablblutely hopelefs. So 
 that their new created, refurrectlon world, ages of ages ot difci- 
 pline, tranfmutation dates, and more effe6tual means for the 
 reftoration of the v/icked, turn out again, it feems, upon their 
 own fcheme, to be but invented fancies, and deceitful delufions. 
 Men are eafily enfnared and confounded in their own devices 
 and works, when they attemipt to corre6t the faith of infpired 
 writers, and new model the do6lrine of the gofpel as they ima- 
 gine to greater confiilency and force. " The foolifhnefs of 
 i P. 357. God^ 
 
{ 35^ ) 
 
 God, IS wifer than men." But to the quefnon, what is wanting 
 in a motive, fo circumfcance upon their fcheme ? I Ihould fay, 
 it wants every thing, for it wants credibiUty and a foundation ; 
 and hath none in fcripcure or reafon. It wants three things of 
 moment, to name no more. ( i .) ^^ wants the authority of God 
 to enforce it upon the heart and confcience. He hath never 
 taught us, the wicked ihali be damned for their good : it is 
 moft contrary to the tenor of fcripture, and abfurd to the reafon 
 of man. It wants, (idly.) and cannot bring with it, that pre- 
 fent heart-felt neceiTity to turn and live, which is requifire to 
 fpring the effe6t:ual exertions of habituated finners ; and with- 
 out which, they will never be exerted. The neceflity I mean, 
 arifes from this double conjoint view of their cafe, viz.^ they 
 have no other alternative of choice before them, but life or 
 death, everlailing life or dam.nation ; infallibly following their 
 choice and exertions of good or evil : and that they have no 
 other chance of opportunity, of this choice, but the prefent life. 
 To imprefs the convidion and fcnfibiiity of this abfolute necef- 
 fity of a prefent turning for life, this only alternative of choice 
 of life or death, in this only feafon of opportunity, are abun- 
 dantly taught and urged by the infpired teachers and writers ; 
 and with a view to excite and ftimulate prefent choice and ef- 
 fectual exertions. Here the queilion comes with an irrefifta- 
 ble force of convi6lion, v/hat complex motive can poflibly be 
 better adapted or more forcible to the purpofe ? for the higheft, 
 llrongeft miOtives in nature, and eternity, are conjoined with 
 this fhort, uncertain, only feafon of opportunity ;1| to enforce a 
 prefent choice of life, and' efFedual exertions to attain it. The 
 texts that addrefs to us this motive, this only alternative, to 
 imprefs this abfolute neceflity of a prefent turning for life, with 
 
 the 
 H The attentive reader will obferve, this writer labours the point, psge 
 344,5,6, to prove, that although the difcouragement to fm, and motives 
 were much greater upon the common icheme, than, his ; yet, the argument 
 would not be forcible—tut in the two laft inftances, the motives being 
 more fuitably adapted, and even ** in the nature of the thing" to operate 
 with greater force, is ufed as an argument to fupport and recommend his 
 fcheme. Confequently the foregoing arguings, are in effed given up^ and 
 fet afide, as impertinent — and tiae argument from the weight of motives, 
 is in full force, for the fupport of the common faith. For, if it be of no 
 force, why doth he labour f© Biuch for the advaatage.of it, in fupport qf 
 3iis 9wn fcheme ^ 
 
( 35<^ ) 
 the choice and efFedtnal exertions connected with it, are by far 
 too numerous to be referred to. We have this only alternative 
 of choice, in the addrefs of Mdfes, " I have fet life and death 
 before you, choofe life that ye may live :" and again, " it is not 
 a vain thing to ferve the Lord, it is your life/' And repeatedly 
 in the prophets, " turn and live," " turn ye, turn ye, why will 
 you die ?" And in thegofpel commifTion, the miniilers dfChriil 
 muft addrefs this only alternative, to enforce the reception of 
 thegofpel. "He that believeth fhall befaved,he thatbeiieveth 
 not fhall be damned." " He that believeth hath everlafting 
 life, but he that believeth not fhall not fee life." "Except ye 
 repent, ye fhall all likewife perifh," &c. And the only feafon 
 of opportunity in this life, is plainly and forcibly taught, in 
 •divers parables of our Saviour, in the argument of Solomon, 
 *' Whatever thy hand findeth to do, do it with thy might, for 
 there is no work, device or knowledge in the grave whether thou 
 .goeft." And in the words of Chrifl, " the night cometh, 
 -wherein no man can work." — In the addrefs of the apoflle, 
 " Behold now is the accepted time, now is the day of falvation." 
 " While it is faid, " to day, if ye will hear his voice, harden not 
 your hearts, &c. And it is inforced by the terrible, remiedilous 
 fate of the difobedient in the days of Noah — of finners'in So- 
 dom — of the unbelieving Ifraelites, and of Efau, who having 
 finned away his blefllng and only opportunity, " found no place 
 for repentance," and could never regain the blelTing, "though 
 he faught it carefully with tears," Heb. lO. 16,17. And this 
 only alternative of choice, is no where inculcated with greater 
 force, than by our Saviour in the difputed palTage in Mark 9th-, 
 to imprefs the abfolute necelTity of aprefent cutting off darling 
 lulls — this mufl be done in this life, or their fate is inevitable, 
 -—What is it ? they cannot enter into the kingdom of God, 
 but mufl "be cafl into hell, where the fire will never be quench- 
 ed and their worm fhall never die." The turn they give to 
 this text, to elude the do6lrine and alternative taught in it, doth 
 diredlly contradid, oppofe, and defeat the force of the motive, 
 as deiigned by our Saviour. Now, let the reader judge, is not 
 the motive in this light, incomparably better adapted in nature 
 . and of flronger force, to arrefl the attention of finful men, and 
 i^oinduce and fpring prefent choice and effe6tual exertions $q 
 
 cfcape 
 
( 2S3 ) 
 f r;:npe hell and attain everlafting life, than in their point of 
 viev/ ? it would be an impofition upon any reader, to fuppofe. 
 him To defe6Vive in underfbanding, and in mental and moral 
 feelings, as to hefitate^ in fo plain a cafe. And in truth, con- 
 fidering the ftrcng bias there is in degenerate nature, to put off 
 the work of repentance to a future feafon, I fee no ground of 
 hope that finners accufromed to do evil ^' would ever be 
 wrought up to effedlual exertions by their motive, of perpetu- 
 ating their opportunity in a Hate of damnation, for ages of ages 
 after the judgment, without any known period. There is the 
 ftrongeft probability^ the hope of future opportunity and a 
 better feafon, would perpetually elude, obilrud and prevent 
 effectual exertions even to eternity^ were not the do6trine o- 
 therwife grofsly abfurd. And undoubtedly the miOtive in all 
 its force in the common point of viev/, is highly neceffary ; or 
 it would not have been fo ilrongly inculcated in fcripture, efpe- 
 cially by our Saviour, and by him made the fpecial duty of his 
 minifters to inculcate this mOil alarming alternative, in all ages 
 of the world. 
 
 Their m.ctive hath a third dcfedl, full as great as the others, 
 viz. it wants the great encouragement of the bleffing and effec- 
 tual grace of God to attend it, and render it effedlual. By the 
 bleffing of God, his gofpel is the pov/er of God to the falvatioa . 
 of men. And we have abundant encourSgem.ent, from the. 
 promife of Ghrift) the gracious defign of the inilitution itfeif, 
 and the method of falvation plainly revealed in the gofpel, that 
 where the doclrines of it are preached in their genuine purity 
 and fimplicity, and the motives of it in their true force > an 
 effectual bleffing v;ill attend it, for the good and falvation of 
 m^^n* For the great bleffing of falvation, comes by faith, and 
 faith by the w^ord of God, and the v/ord of God by them that 
 are fent, Mark i6. 16. and Rom. 10. 14,15,17. But can any 
 man rationally expe6l the bleffing of God to attend this muti^ 
 lated, perverted gofpel ? v/here the main force of the ppomifes 
 and threatninofs, and of the doftrine of retribution and of the 
 iaft judgment arc extra6ted and taken av/ay, by ill-grounded^ 
 deadening criticiims ? where the fpirit and force of the gofpel 
 commiffion;, in the exprefs language of it, is eluded, arid the re- 
 %Yards and punifhments are cut fhort from everlafting, to an 
 
 Z z age 
 
C 354 ) 
 
 age or limited ages in the lail fentence ? Will God fetliis \\o\f 
 feal and give his blefling to fiich a do6trine of corruption and 
 dilhonour, that cafts infinite contempt upon the true gofpel 5 
 by teachings in elfetl and true conftrudion, that ^'^the blacknefs 
 of darknefs forever" is more effedual for the good and falva- 
 tion of mens than all the light and grace of the gofpei ofChrift ? 
 It furely " exceeds all belief," however the m.otive may be mo- 
 dified '^ by the wifdom of man.*' So that *^ the motive circumi- 
 flanced as in their fchem.e" cannot be ileadily and firmly be- 
 lievedj to give it operation and efficacy 5 for the firfl reafon — » 
 becaufe there is no fimn foundation for. faith to reft upon :— it 
 IS inadequate in force^ for the fecond— -and no good can be 
 expected from it-.-nothing but evil, for the third reafon. — 
 This may ferve in part, for an anfwer to another argument fug- 
 gelled to recommxnd this im.pleaded doctrine ahd excufe its 
 publication to the world, viz. " the public officers of religion 
 might be more free and full in urging the do&ine of the future 
 punifhment, on their fcheme, than the commion one, and be 
 likely to do a great deal m^ore good," p. 3545 5j6- There can 
 be no force in this fuggeftion, if v/hat we have argued be true^ 
 that their notion v/ants credibility and force, and no good can 
 be expe61:edfrom it, either from the adapted force of the motive 
 itfelf, nor from the bleffirig of God. It is plead, thofe who do 
 not believe the common doclrine, might upon their plan, teach 
 the future tonment to good purpofe. Not, if their plan was 
 unknown to the facred writers, and is but a mutilated pervert- 
 ed gofpel ; the teaching it muft do hurt and no good. What 
 good can be done by teaching the wicked (hall fufFer an age 
 of torment, theii die the fecond death, and then if ftubbornj 
 may die again and again ? By what law, can this death again 
 and again (after the fecond death) be fentenced and executed 
 upon them ? by no known law of God, of reafon, or revelation, 
 for this teaches only the firft and fecond death : it muik be then 
 a romantic, fceptical fancy 5 and can the teaching this to the 
 world, do good ? a man of good fenfe,.unperverted by theory, 
 may as well fwallow fire, as to take fuch an antifcriptural^ fcepti-^ 
 cal, abfurd notion into his creed. Befides, what right hath any 
 man to take upon him a commilTionj which he cannot execute 
 with a good confcience^ according to the true fpirit, language, 
 
 jnnporc 
 
( 355 ) 
 
 import and intention of it ? Can a man honeftly accept thc^ 
 CommiiTion of fupreme judge, in capital cafes of life and death, 
 whofe mind is perverted by the dodrine of paternal difciplinej 
 into a full beliefj that no capital executions by men whatever, 
 are lawful ? when he muil either violate his confcience in the 
 execution of his office ; or^ difappoiot the righteous expe6lati-4 
 ons of God and man from him, by refufirig to pafs the fentence 
 of death, upon every murderer that (lands convi6led before 
 him ? Can a man v/ith any more honefty, undertake to exe^ 
 cute the gofpel commillion, who cannot pronounce that kn-* 
 tence in it '' he that believeth not ihall be damned," without 
 this effential alteration and addition to it, viz. ^^ and yet he 
 may and fhall be faved ?" If it be demanded, who hath requi- 
 red this alteration and addition at your hands ? will it fatisfy a 
 judicious chriftian, or avail with the Judge^ in the great day^ 
 to fay, we thought it a more glorious meaning than our Savi- 
 our meant when he gave it, and than the apoftles underiloo4 
 when they received it, and therefore ventured to add it ? Nor 
 hath this plain point in morality yet been proved, that a mari; 
 may honellly and rightfully eat the bread o( orthodoxy y and yeC 
 lay wafte the faith it is given him to fupport and enforce. Ic 
 feems requifire in the nature of the thing, that thefe difficulties; 
 fhould firft be removed, before this argument can be urged 
 upon us with propriety and force. j| 
 
 As to the ai-gument from the pious good tendency of thi^. 
 impleaded dodrinej the contrary hath been repeatedly ^ewn. 
 ^s to that page 3;^6, that it is Angularly forcible to induce 
 
 meekn^fs, 
 
 II The Dr, In his *' Seafonable thoughts," hath given his fentiments 
 very different from this writer. In p. 245, he tells us, *' Men vifibly un- 
 found in the faith, Ihoald, upon no terms, be admitted into the miniftry :'* 
 and if it appeared afterwards, ** they ought to be turned out of it." And 
 page 337,8, it is the Ipecial duty of miniilers to guard their people againft 
 the bad influence of all error, in principle and praftice. And when it ap« 
 pears, ** now is the time they are particularly called to ftand -^p for the 
 good old way," and bear a faithful teftimony againft every thing that may 
 tend to caft a blenii(h on true primitive chriftianity." And again, p. 349, 
 ♦' to be fure, thofe ought to do.fo, in a particular manner, who inftead of 
 guarding people againll error and evil pradlice, have unhappily been the 
 inllrumentsof leading them into it." This counfel of the Dr. appears 
 to me incomparably fafer and better than to encourage the fatal attempt 
 of "doing a great deal of good" upon a plan of dodrine Uillsnowa to the 
 facrcd writers • and of a viiiblp pernicious te,ndency. 
 
( 356 ) 
 
 meekncfs, patience, contentment and refignation under the 
 
 trials of this life---it is unfcriptural-— it is far fetched— and 
 far better adapted arguments may be deduced from fcripture 
 upon the comm.on fchtme i and indeed the argument as there 
 Hated, feems rather calculated to fortify and harden men a- 
 gainft the fear of future dcilrufdon;, than to do them any real 
 fervice in the prefent life, 
 
 I have now done with the evafions and additional arguments 
 to fupport and commend the impleaded fcheme -, and truft- they- 
 are fuiHciendy confuted. And it is alfo plainly fhewn, that 
 ^' it tends to deceive unwary fouls, and turn them afide from 
 the fimpiicity of the gofpeli'* on which ground we have the 
 concurring wifh of the author himfelf, with our own, " that it 
 may meet with no acceptance in the world."* 
 
 To conclude, notwithftanding all '^ the good words and fair 
 fpeeches,'' fubtle criticifm.s> infmuations and plaufible preten- 
 tions of every kind, employed upon the fubjed, upon a careful 
 examination, we find not a fingle rational argument to induce 
 any man to credit this do&ine, and much lefs to inculcate it, 
 but very many againft it. It is certain, the common faith of 
 the chriftian world, in the age of infpiraticn and ever fince, is 
 incomparably better fitted and more forcible (than this ftrange 
 tenet) to fupport the authority and government of God, to 
 jnforce the requifitions of the lav/ and gofpel, to advance the 
 Redeemer*'s interefl: in the world, to promote the beft welfare 
 of church and ftate, of families and individuals, and particular- 
 ly to refirain finners from fm, ax^.d ftimulate them to repentance^ 
 and to edify, fupport and animate good men in the chriilian 
 life. And therefore is far more worthy of God, and of all ac- 
 ceptation of men. Whence were the tranfporting, unfpeakable 
 joys of the martyrs, from. Saint Stephen through ail the ages of 
 martyrdom, but from, a near, lively view of the things of the 
 invifible world, '^ as eternal/' without any reference to the 
 temporary things of the new earth world, as now taught ? It 
 is certain, this impleaded dodrine, in fubverting the common 
 faith, can do no good, for reafons already afTigned : and whe- 
 ther it be not more likely to be followed with a blading curfe, 
 rhan profperous bleiTmg, the reader will judge. Again, it is 
 pertain, the common faith ci^n do us no hurt ; vye run no rifque 
 
 * See?iefuce, p. i6, .. in 
 
( 357 ) 
 in receiving it, and praflifmg agreeable to it. For If all men 
 iliall be laved, we are as fafe, and fhall be faved, as well as they. 
 On the other hand, the hazzard is certainly infinitely great : 
 for if the coaiinon faith delivered to the faints, by infpired men 
 of God, be eonnrmed in the great day, as undoubtedly it will ; 
 and yet we truft to this impleaded faith, and negled the great 
 falvation, we are unavoidably and everlailing ruined. Now, 
 can any man, who is not loft to reafon and mental fenfibility, 
 hefitate, which is the better faith, and which is the wifeft and 
 fafeft courfe ? Muft not men a£t " in defiance of all reafon 
 and intereft'* to credit and rely upon this impleaded faith, in 
 ihis contrafted view ? But if this impleaded dodrine be no 
 good to us, nor as taught to the chriftian world, yet it hath 
 another argument to recommend it v/hich is repeatedly urged, 
 ^^ that it is well adapted and may be requifite, to convert deifts. 
 If fo, I fhould think it m.uft be on fuppofition, of a predifpofi- 
 tion in the deifts to believe in all unbelief; and therefore the 
 more fubtle and abfurd, the more credible. For this plan is 
 fo abfurd, romantick and inconfiftent in the parts, that I fee 
 not how they could be taken in, any other way. The aro-u- 
 ment goes on the fuppofition ; they wane more forcible addrefs 
 of reafon, than they have yet had : which I take to be a m^iftake 
 in facl. The excellency of the do6trines and inftitutions of 
 chriftianity, have been reprefented to them, in an amiable and 
 engaging view ; and the external evidences to confirm it, hath 
 been fet in a clear light before them, as noon-day, by the many 
 able defenders of it, clergy and laity, v/ithin a century paft ; 
 they can't therefore want addrefs to reafon, and yet they are 
 unreduced. Why ? It is the dodrine of the crofs, is their grand 
 difficulty. They are fo addicled to their vain amufements, 
 and infatuated with worldly and fenfual pleafures, that they 
 cannot part with thefe, for treafures in heaven. What is the 
 true remedy ? This plan fays, complement them with the giv- 
 ing up of the crcfs to them., as unnecefTary in this world, to 
 their final falvation. They may indulge their pleafures, be 
 purged by fire in the future ftate, and be faved. This labours 
 of great difficulty : the do.6lrine of the crofs is committed in 
 t-ruft to us, to believe, pra6life, teach and enforce. To give it 
 ^ip, is afpeciea qi trcafon in us^ againft the great Lord of the 
 
 kingdom. 
 
( 358 ) 
 
 kingdom. After this treachery, they cannot truft in any plan, 
 as a fubftitute, that we can offer them. Befides, it can do them 
 no good : for if they become nominal chriftians, without taking 
 up the crofs, which they are fo taught to be unnecefTary, they 
 muft fuffer damnation^ as furely, as if they had remained deifts. 
 And what is worll of all, is, we put into their hands ^nd furnifh 
 them with a ftronger argument againft revelation, than all in- 
 fidelity ever hath, or can produce. They would certainly turn 
 the argument upon us, thus— if by gofpel conftitution, faith in 
 Chrift, repentance towards God, and the taking up the crofs. 
 and following Chrift in gofpel holinefs, in this life, be not ab^ 
 folutely neceffary to the falvation of men j there is no certainty 
 in any thing, in the gofpel revelation. And it is certainly^ 
 inconfiftent with all our ideas of the perfections of God, that he 
 fhould give a revelation to men, that cannot b^ depended on. 
 The confequence is, revelation is deilroyed, apd infidelity 
 confirmed, on this plan. The reafoning is juH, and the con- 
 clufion unavoidable. So that this device for the converfion 
 of deifts, turns out felf-fubverfive, and ^^ vain deceit.'* What 
 then is the true remedy ? The wifdom of God and Judge of 
 the world hath taught it, in the gofpel commifTion. Infpire^j 
 animate their hopes, that if they become cordial believers, their 
 reward is great, lure, and eternal : and afTure them by his au- 
 thority, " that he that belicveth ftiall be fayed ;" and by the 
 fame authority, with equal plainnefs, folemnity and pathos, an- 
 nounce the other part of the aiterr>ative of choice, " he that 
 believeth not ihall be damned,'* This do, to^alarm-tlieir fears, 
 to purpofe, becaufe their higheft concernments to eternity, are 
 immediately at ftake. So that the exercife of thefc hopes and 
 fears may arreft their reafon and attention, to examine the divine 
 credentials of the gofpel ; that they may believe and be faved. 
 Thefc are the moft rational, beft adapted ^nd forcible means 
 and motives, for the converfion of infidels ; the unerring Judge 
 of the world, being judge. 'Tis thefe that prevailed and tri- 
 umphed over alloppofition in the miniftry of the apoftles, and 
 have prevailed in fucceffive ages ever fince ; and which only, 
 we can rationally exped to prevail, to the end of the world. 
 And thefe writers, though undefignedly, have yet very unhapr 
 pily been barring, inftead of opening, the way for the conver- 
 
 Ron 
 
( 359 ) ,. , 
 
 fion of Infidels^ by weakening and difcrediting thenncans and 
 motives to it, appointed by Chrift. Is there not a fingle rati- 
 onal argunaent for the reception of this impleaded dodrine ? 
 Then, let all, both writers and readers, join in the benevolent 
 wifh of this author *^ that it might meet with no acceptance in 
 the world," but be banifhed forever. "Would we perfuade men 
 to believCj to the faving of the foul 5 it mvift be, by urging the 
 motives in the facred commiiTion> in their full force. And 
 would we obtain an eternal weight of glory, we are exprefsly 
 taught the way to it, " by looking to things invifible" as 
 '' eternal.'* AMEN. 
 
 
)K+)iCX)-<+:<H^)<x:*:xAXX+)s>;x*x:c<i^-^x:«X4-:*; 
 
 ERRATA. 
 
 PReface, p. 2, line 10, for impladed read impleaded : p. 13, marginal 
 note, r. 362,3 : p. 14, 1. 10, dele y, in your : p. 15, 1. 14, r. 1743 - 
 p. 16, 1. 10 from the bottom, r. ' can' after we : p. 17, 1. 18 from the top> 
 whatever their charadlers be, fhould be in parenthefis : in the note p. 6, 1, 
 '15 from the bottom, r. lets : dele * for the note p. 9 and put ||, for the 
 note comes in where this is, in 1. 6 of the next page : p. 14. I. 20, dele s^ 
 after charadter : p. 15, 1. 4 from the bottom, after works, add a femico- 
 lon : p. 21, 1. 13, dele happinefs, and read righteoufnefs : p. 24, J. 19^ 
 add a comma after the firft point ; and dele s, after underiland, in the note : 
 p. 27, 1. 16 from the bottom in the note, read arrangements : in th6 
 note p. 28, 1. 4 from the bottom^ infert a comma inltead of a femicolon> 
 after ''accomplifhed :" p. 32, 1. 5 from the bottom, after more, read 
 weighty : p. 35, 1. 5, put a full point after ''^defeated :" p. 37, 1. 10 frorri 
 the bottom, read indicate : p. 39, 1. 8 from the bottom, add a comma 
 ^after ''meaning :" the note p. 24, comes after §, p. 25 : p. 45, 1. 10, for 
 forfeited, r. forecited : p. 59, 1. 14, for manking, r. mankind : p. 61, 1. 
 18, for dreadful, r. deadly poifon : p. 73, 1. 18, for mem.ory, r. manners : 
 p. ']'jy 1. 14, r. unalterable ; and 1. 8 from the bottom, for **their works," 
 r. workers of iniquity : p. 78, note line 2, for found, r. fecond : p. 84, 1. 
 7 from the bottom, for thro' r. tho' : p. 87, 1, 2^, for farce, r. fource : p. 
 103, 1. 14, for there, read then : p. 108,1.4 in the note, for mem, r. men : 
 p. 112 in the note, L 9, for charter, r. charadler, and I. 19, for Now, r. 
 How : p. 1 i 8, 1. 6 from the bottom, for retribute, r. retributive : p. 120, 
 L 14 from the bottom, after the colon, infert **but the future punifhmenc 
 is after, &c." p. 151, 1. 2, for or, r. our : p. 160, 1. 16, dele the middle 
 p, in perhaps : p. 165, 1. i, at bottom, for uft r. juft : p. 173, 1. 8, for 
 charge, r. change : p. 138, 1. 11 from bottom, for murderer, r. murder : 
 p. 139, I. 8 from bottom, dele one **that" : p. 180, I. 1 1, for do6trinesj, 
 t. dodrine : p. 184, 1. 4, for fufFerings, r fuffering : p. 1 85, 1. 23, for vis^ 
 r. eis : p. 187, 1. 20, for disjointed, r. disjoined : p. 201, 1. 14, for pro- 
 phet, r. prophets : p. 206, 1. 16, for as, r. to : p. 311, 1. 2, for as, r, is : 
 p. 285, 1, 2, for unbelieving, r. believing ; and 1. 5, for believing, r. un- 
 believing : p. 319, 1. 12, for lex, r. lax : p, 351,!, 2, for circum (lance, r. 
 cireumftanced. 
 
 4-4X-»X4X^CX*X4-«^(*X*XX)!<X)K;^*X4MXK:#- 
 
I