THE first text produced in favour of universal Salvation, is 1 Tim. ii. 3. ‘God our Saviour, who will have all men to be saved, and come unto the knowledge of the truth.’

The more general opinion of commentators, who have written on this passage, and the most obvious of all is, that it was designed to militate against the prejudices of the Jews, who had imbibed very contracted ideas concerning the benefits which were to result from the mission, and death of Christ.

It is well known▪ that at first they supposed, he was to become a temporal Prince, and redeem them from the Roman yoke; and although, by his sufferings and crucifixion, they were undeceived in this, they still re­tained the opinion, that salvation was to be confined to their own nation.

When the Apostle Peter was sent to the house of Cornelius, to preach to a number of Gentiles, and ‘the Holy Ghost fell on them which heard the word, then they of the circumcision were astonished, as many as came with Peter, because that on the Gentiles [Page 6] also, was poured out the gift of the Holy Ghost.’ Acts x. 44, 45. And so powerfully did this miscon­ception prevail, that even afterwards, there arose very great debates on the subject.

Saint Paul, therefore, in giving advice to Timothy, whom he calls his own son in the faith, takes pains to caution him against this error, by assuring him, that "God the Saviour, would have all men to be saved;" that is, all people, nations, or classes of men; intimat­ing, that as by the death of Christ, the Jews were put into a salvable state, so were the nations of the Gentiles; and that whatsoever spiritual benefits, it was proper for them to preach to the one, is was proper for them to preach to the others also. "Whereunto," says he, the more effectually to confirm him in the faith, ‘I am ordained a Preacher, and an Apostle; I speak the truth in Christ, and lie not; a teacher of the Gen­tiles in faith and verity.’ —In conformity with which opinion, "I exhort," adds he, ‘that supplica­tions, prayers, intercessions, and giving of thanks, be made for all men, even for Kings, and for all that are in authority ^*:’ which he thus enforces, ‘For there is one God, and one Mediator between God and man, the man Christ Jesus, who gave himself [Page 7] a ransom for all,’ even for Gentiles as well as Jews, "to be testified," or proved, "in due time;" which was in part [...], in the establishment of the Church, by the power of God, among the Gentile nations, and will be fully done, when, with the present unbelieving Jews, the fulness of the Gentiles will be brought in.— The argument in the words, "For there is one God," &c. appears to be this, That the universality of God's government and dominion over all people, made it ra­tional to suppose, that his beneficence and mercy was equally extensive; and therefore that his Son was not sent to be a Mediator for the Jews only, but also for the Gentiles, or all nations whatsoever:—Which argu­ment, as it was intended to refute the contracted ideas of the Jews, who considered Christ as a Saviour to them alone, so also it was equally opposed to the opinion of the idolatrous nations, who considered the God of the Jews, as having no dominion over, or concern about them; which opinion it was very needful to remove, as being utterly against the doctrine the Apostle desired to inculcate, respecting the extent of the benefits resulting from the mediatorship of Christ Jesus.

A particular attention is paid by Mr. White, the first and principal author introduced by the compiler, to 1 Tim. iv. 10. ‘The living God, who is the Saviour of all men, especially of those that believe.’

[Page 8]It is observed by several writers, that the original word here translated Saviour, equally signifies, and is very often used for Preserver;—that the Apostle Paul, in order to encourage Timothy while encountering the labours and reproaches he met with in his ministerial office, puts him in mind of that substantial support which always arose from trusting in God, who was the Saviour, or Preserver of all men, but whose preserving care was more especially extended into true believers.

But not to insist on this; it is readily admitted, that although Christ be more emphatically the Saviour of believers than others, yet there is a sense, in which he may be said to be the Saviour of all men, implying every individual person, but this very different from the one, which those who hold to the doctrine of Uni­versal Salvation, exhibit to us. ‘If any man sin we have an advocate with the Father, Jesus Christ the righteous, who is the propitiation for our sins, and not for ours only, but for the sins of the whole world.’ Or, Titus ii. 11. according to the offered translation, ‘the grace of God, which bringeth Sal­vation to all men, hath appeared.’

The language of the Gospel is, ‘Whosoever be­lieveth, may be saved;—Whosoever will, may drink of the waters of life freely: For he that com­eth unto Christ shall in no wise be cast out, but in every nation, he that feareth God, and worketh righteousness, is accepted with him.’ In conse­quence of the obedience and death of Christ, there is a general proclamation made—pardon is offered unto all men—"the sin of the world is taken away;" that is, this great obstacle, which deserves the wrath of God, is declared to be so set aside, as that he who repents of ini­quity, or, in a scriptural sense, is an accepter of mer­cy, may enter Heaven, and enjoy his Maker, as though he had never sinned. The choice is left with man.

[Page 9]I presume this truth will not be doubted. Now ac­cording to the express word of God, it is plain, that mercy cannot be granted without an atonement; and where it cannot be granted, it surely cannot be offered; and therefore an offer of mercy so compleat and uni­versal as has been mentioned, must suppose an atone­ment equally compleat, and sufficient for the salvation of the whole world.

Should any doubts arise respecting this point, let it be considered, that the person who made atonement, is the Son of God, and represented in the scripture, as be­ing the greatest price, or gift, which the Father had to bestow on mankind: From whence it follows, that if this atonement be not equal to what has just been sup­posed, it is impossible with God, out of all his trea­sures, to offer any that should.

A certain person comes to me at a time, when by some misfortune, I have ruined my affairs, and lost my all. He tells me, he is sensible of my necessity, and has brought me relief. Only consent, says he, to ac­cept of it—acknowledge the gift, and it is yours. Now while it is at my own option, and in my power, to pro­cure happiness to myself, by this person, may I not consider him as my deliverer, and friend? Just in the same sense, is Christ the friend and deliverer of all man­kind.—But are we to conclude, because the atonement of our Saviour has opened the way for the offer of mercy unto all men, that it will be accepted by all? Or because Christ Jesus has brought pardon, life, and im­mortality to every man, that for a certainty, every man will receive it? When it is said therefore, that ‘Jesus gave himself a ransom for all, and was a propitiation for the sins of the whole world, or tasted death for every man,’ the preposition for, and the universality contained in the whole words taken together, have in view the universal offer of mercy which is made to [Page 10] mankind, or the salvable state which men are put into, in consequence of Christ's death, without any reference to the effects or consequences which this offer will have; for this is a wholly distinct thing.

Further, it is not only true that Christ is a ransom and propitiatory sacrifice for all men, including every individual, because through him they are the subjects of offered mercy, but in addition to this, there are some blessings, which every person on earth, does in a posi­tive manner enjoy, and which are to be attributed solely to what he has suffered and done. This appears thus:— The desert of sin is death, in its comprehensive sense. When our first parents sinned, by eating the forbidden fruit, they in a sense died immediately; for with respect to spiritual death, they lost the image of God; added to this, their bodies were brought into a corruptible, mortal condition from that moment. The ground of their enjoyment of any earthly comfort in this state of existence afterwards, was the introduction of the scheme of redemption, which had already been devised,—the effects of which, began now to operate. And this is the reason of each person's continuance in the present world, and his participation of any blessing whatsoever, but the smallest portion of time, after he has been the subject of one sinful volition.—Immediately on the fall of Adam, the whole world was put under the me­diatorial government;—agreeably to the designs of this government, we enter life—enjoy the comforts which the world affords—our food and raiment—our friends, and all our blessings. Every single gift is the fruit, or consequence of Christ's obedience and death; the whole which happens to us, being intended as the means to accomplish the vast purposes of the mediato­rial work.

[Page 11]We see then in what sense it may be said that Christ is the Saviour of the whole world, and yet this afford­ing no manner of proof, that all men will finally be happy.

I proceed to the consideration of two other passages of scripture, introduced by the same author in behalf of his favourite scheme. ‘That in the dispensation of the fulness of times, he might gather together in one, all things in Christ, both which are in Heaven, and which are on earth, even in him.’ Eph. i. 10.— ‘And having made peace, through the blood of his cross, by him to reconcile all things to himself, by him, I say, whether they be things on earth, or things in Heaven.’ Col. i. 20.

The design of the Apostle in these chapters, seems to be, to communicate to the Colossian and Ephesian churches, those honourable ideas, which it was their duty, and would be their interest to form, concerning the greatness of that Saviour, whose name they had so lately professed. In doing this, he represents him un­der these principal characters—as the creator of all things which were created in Heaven and earth—the upholder of all things upheld, and the reconciler of all things reconciled; that is, in sum, the great agent in the whole, unto whom all the work, included in each of these articles belonged, and by whom it was all performed.

The argument contained in Mr. White's observati­ons, is, that the words all things are universal in their signification, and therefore that all men, and every indi­vidual, must naturally be included in them. In answer to which, it may be observed, that if we consider the expressions, gathering together in one, and reconciling, to imply, the reducing from a state of moral disorder to or­der, or enmity to love, it is certain, that the words all [Page 12] things, cannot imply an entire universality, because with respect to the things in Heaven, the holy Angels, who have never sinned, are in no propriety of speech, the subjects of such change and reconciliation; and thus the idea of universality is infringed on. The question then is, if in one case the idea of universality must be given up, why not also in the other? If the words are so restricted in their signification, as that with respect to the things in Heaven, they do not contain universality, why should they be supposed to contain universality, with respect to the things on earth?

The Apostle Paul is here discoursing of Christ and the Church. By the things brought into a state of union and reconciliation, it is therefore in no degree un­natural to suppose he intended the whole redeemed Church, not only composed of the saints on earth, but also of the saints in Heaven, who had lived before the crucifixion of Christ, and should be saved equally with the others; the words all things, plainly referring to the whole which was included under the denomination of what he was then speaking of.

And there are various passages of scripture in which the like general expressions are used, when at the same time, it is well known that a certain limitation is sup­posed. In the 9th ch. Exodus and 6th verse, we are informed, that "all the cattle of Egypt died:" Yet in the 20th verse of the same chapter, it is said, that ‘he that feared the Lord, amongst the servants of Pha­raoh, made his cattle flee into the houses;’ which cattle did not die. In Job xx. 12. we read, ‘Man lieth down, and riseth not again 'till the Heavens be no more: They shall not awake, nor be raised out of their sleep.’ It is however expressly said in Matth. xxvii. 52, 53 that at the crucifixion of our Saviour, ‘the graves were opened, and many bodies of saints [Page 13] which slept arose, and came out of the graves after his resurrection, and went into the Holy city, and appeared unto many.’ In the epistle to the Ro­mans it is written, ‘By one man sin came into the world, and death by sin, and so death passed upon all men, for that all have sinned.’ But Enoch and Elijah, were translated to Heaven, without seeing death.

Nor is it considered improper, but on the other hand, it is a licence always taken in language, to make use of expressions of general import, which admit of some ex­ceptions; since, if the exceptions are fully known, or by any manner, particularly specified, the meaning of such general expressions, is well ascertained, and the true design of language, which is to communicate ideas, is adhered to, without the trouble, which a minute expla­nation would put us to, every time we write or speak.

It is the opinion, however, of several writers, that the terms gather together in one, and reconcile, amount to more than the meerly bringing the subject spoken of into a state of friendship, from a state of enmity; and really refer to that condition of reconcileableness, which mankind in general, may be said to be in, since the blood of Christ is sufficient for the salvation of the whole world, and whosoever will may be saved.

Others there are, who consider the meaning to be, that all things are actually so gathered together into one, and reconciled, as that they are wrested from that dis­orderly state, into which they had been reduced by sin, and are now put under a fixed plan of mediatorial go­vernment; according to which, all events and things, even the different states of men, with respect to happi­ness, and misery, in the present, and future world, will promote the purposes of God's glory, and be to his praise; agreeably to those words in sacred writ, ‘the [Page 14] wrath of man shall praise him;’ for as all things are of him, likewise all things will be to him, for evermore. In both of these interpretations, the universality of the expression, all things, is as fully admitted, as is contended for: So that on the whole, in whatsoever sense we con­sider the words gather together in one, and reconcile; and whether we allow the idea of universality to belong to the term all things, or not, it appears that the doctrine of universal salvation, is by no means, necessarily im­plied, in either the one case, or the other.

I shall make but one remark more on this point. That after the resurrection of the dead, and appearance of the world before the judge, every true believer will be received into Heaven, and every unbeliever be cast into Hell, this Mr. White himself allows, although he supposes the punishment to be but tempora­ry. It seems his ideas are, that this punishment is dis­ciplinary, or the mean to be used in accomplishing the gathering together all things, or persons, into one, and ef­fecting their final salvation;—moreover, that Hell is the place, in which this work is to be done, and that the period between the day of judgment, and what he calls the end, is the time allotted for the performance of it.

Now the Apostle Paul assures us, that the gathering together in one, all things in Christ, is to be done ‘in the dispensation of the fulness of times,’ which, without a critical consideration of the words, must surely be al­lowed to refer to the time particularly appointed by God, for the work of grace, and the gospel to operate. This being the case, it follows, from what our author him­self allows, that the season allotted for the punishment of sinners, is, at least, a portion of the dispensation of the fulness of times; and that the work of grace, is in part to be performed in Hell. But does it not appear a lit­tle [Page 15] unusual, to consider the exhibitions of the Almigh­ty's wrath and indignation against the impenitent, as the exhibitions of his grace in their behalf? If the future punishment of sinners is to be of the disciplinary kind, then it is like the afflictions of the righteous on earth, working out for them, an exceeding and eternal weight of glory. According to such a representation, the sinner is sent to Hell for his advantage, and Tophet was ordained of old, as the place in which the Almighty might exercise mercy on offenders, and not justice and judgment only. Let any one seriously ask himself, whe­ther he can reconcile this, with the plain language of sacred writ?

The next passage I shall remark on, introduced by Mr. White, is Romans, v. from the 15th to the 19th verse.— ‘But not as the offence, so also is the free gift: For if through the offence of one, many be dead; much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: For the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man's offence, death reigned by one, much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ. Therefore as by the offence of one, judgment came upon all men to condemnation, even so, by the righteousness of one, the free gift came upon all men, unto justification of life. For as by one man's disobedience, many were made sinners, so by the obedience of one, shall many be made righteous.’

In the first part of these words, by several observa­tions therein contained, the evident design is to prove the stronger degree of willingness in God, that grace and goodness should abound by Christ, than that sin and [Page 16] evil, should abound through Adam. The principal part of them, supposed to favour the doctrine of Uni­versal Salvation, is, ‘as by the offence of one, judgment came upon all men to condemnation, even so, by the righteousness of one, the free gift came upon all men unto justification of life.’

By the offence of one, sin was introduced into the world;—all the descendants of Adam have partook of his wicked nature, and judgment has come upon all men to condemnation. The point insisted on by our author is, that the free gift is as universal as the judg­ment. This I think may readily be granted, and yet in no degree countenance his favourite sentiment. Adam, our first parent, before he transgressed, was in a state of probation. He might have secured the divine fa­vour, if he had remained perfect. As by his eating the forbidden fruit, he fell, and this introduced sin among his descendants, who have fallen with him, a compleat loss of the right to life has followed;—the whole world has forfeited the privilege of being in a probationary condition, for judgment, which is the desert of sin, is come upon all men to condemnation. This is the consequence of Adam's offence. What then is the consequence of the righteousness of Christ? ‘The free gift is come upon all men unto justification of life;’ the natural explanation of which is, the free gift, or the grace of the gospel, is come, or proposed unto all men, bringing with it justification, which justifi­cation produces, or ends in life: That is, as by the sin of Adam, which introduced sin among his descendants, all men have fallen from a state of probation, and are under condemnation, so by the righteousness of Christ, the proposal of grace and pardon, or the free gift, has come upon, or unto all;—whosoever will, may be saved, being in fact put into an equal state of probation, and [Page 17] entitled to an equal privilege with that, which existed before the fall, and any state of trial whatsoever; or which would have existed, if Adam had never sinned, and his posterity had not joined in rebellion.

Thus is the free gift as universal as the judgment; for certainly the offer of mercy, may be called a free gift. It was essential to our author's point, that he should disprove it, and show that by the free gift's com­ing upon, or unto all, was intended, not only that it was offered unto all men, but that it should finally, be universally accepted. This would be difficult; for comparing scripture with scripture, the very contrary, is plainly intimated, in a very striking passage, among others, on this subject, by the same Apostle to the Ro­mans, who speaking concerning his being sent to the Gentiles, says, that he ‘magnifies his office, if by any means, he may provoke to emulation them which are his flesh, and might save SOME of them.’ Also, from Gal. iii. 22. ‘But the scripture hath included all under sin, that the promise,’ viz. of pardon, life, and salvation, ‘by faith of Christ Jesus, might be to them that BELIEVE.’

The next text which I shall consider, is, Rev. v. 13. ‘And every creature which is in Heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever.’

The book of Revelation is a discovery of the vast works, and government of God, exhibited to us, not exactly according to the manner of their existence, but in a figurative stile, and by means of Hieroglyphics.

In this chapter, the Lamb is represented as coming, and taking the book, with the seven seals, out of the right hand of him, that sat upon the throne. At so [Page 18] solemn an event, a doxology, or hymn of praise, is raised, first of all by the church, or redeemed, out of every kindred, and tongue, and people, and nation. The angels are next represented, as bearing their joy­ful part in the anthem, and ten thousand times ten thousand, saying with a loud voice, ‘Worthy is the Lamb which was slain, to receive power,’ &c. To heighten this ascription, ‘every creature which is in Heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them,’ are heard to say, ‘blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever.’

We may consider the whole representation thus: The first and second doxology, is the real expression of the joy and rapture of the redeemed church, and angels in Heaven, when the Lamb comes, and [...] the book. But, as if this were not a sufficient cele­bration of his praise at such an event, by a grand per­sonification, the third is exhibited as the echo of univer­sal nature, in which, for the period, every being in the universe, and the whole inanimate creation, is repre­sented as also becoming vocal, and at once breaking out into that praise, which praise, as the Psalmist tells us, is ever expressed, though in silent language, by all the works of God.

There is a beautiful similitude between this part of the vision of Saint John, and those words of David, in which he calls upon all things to praise their Maker. ‘Praise him ye sun and moon: Praise him all ye stars of light. Praise him ye dragons, and all deeps. Fire and hail, snow and vapour, stormy wind; mountains and all hills, fruitful trees, and all cedars. Beasts and all cattle, creeping things, and flying fowl. Kings of the earth, and all people; praise ye the Lord.’ And whereas in this Psalm, the whole crea­tion [Page 19] is invited to join in the hymn of praise,—in what the Apostle was witness to, the anthem is represented as if really sung, and the whole system of universal nature engaged in loud responses to the doxology of the re­deemed church, and the celestial angels.

I shall proceed now to the consideration of the re­marks made on the quotation from the Epistle to the Corinthians, taking also in view, the observations on Gen. iii. 15. concerning our Saviour's bruising the head of the serpent.— ‘Then cometh the end, when he shall have delivered up the kingdom to God, even the Father, when he shall have put down all rule, and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted which did put all things under him. And when all things shall be subdued unto him, then shall the son also himself be subject unto him that put all things under him, that God may be all in all,’ 1 Cor. xv. 24th. to 28th verse.

In the use which is made of these words, in defence of the doctrine of Universal Salvation, it might in the first place, have been expected of the expositor, that, as being so essential to his point, he would have entered more particularly into the argument, to show, that by our Saviour's vanquishing, or putting all enemies under his feet, and bruising the head of the serpent, is not intended what is usually believed.

He might have been told, that the enemies of Christ are vanquished, and the head of the serpent bruised, when at the judgment day they are sent into punishment, and all the plots devised against the kingdom and in­terest of Christ, are wholly disappointed, and even made the means of illustrating his glory.

[Page 20]But the vanquishment of God's enemies, according to his idea of it, is very different: It implies in it fa­vour: It is not a curse, but a blessing: It consists in the bestowment of everlasting happiness. And if I under­stand the argument rightly, it involves in it the idea of the salvation of the devils, as well as wicked men.

The question now is, whether we most accommodate ourselves to the common use and acceptation of lan­guage, in saying, that when it was written, that our Saviour would subdue, or vanquish his enemies, it was hereby signified that he would bestow on them mercy and everlasting gain, or in saying, that this vanquish­ment implies, that they shall be overtaken with disap­pointment disgrace and loss?

Another particular which might have been expected from this writer, is, that he should have offered some kind of argument to show, that the end, and delivery of the kingdom here spoken of, is not to be at the second coming of Christ, and day of judgment, but at a future period.

On the truth of this single article, I conceive that the reasonings on this text, and indeed this whole scheme of universal salvation entirely depend; for as it is granted, that after the day of judgment, the wicked will be turned into Hell, to be punished for a season, that is, 'till the end comes; if therefore, according to the scripture account, the period of time emphatically stiled the end, is to commence at the second coming of Christ, or judgment day, I infer, that the doctrine of Universal Salvation, as thus exhibited to us, cannot be true, and that all the arguments brought in favour of it, are unsupported, and nothing to the purpose.

The Apostle had, in the beginning of this chapter, been discoursing of the general resurrection of the dead, immediately preceding the judgment. ‘Then cometh the end, when he shall have delivered up the king­dom [Page 21] to God even the Father,’ &c. But when is this to be? After ‘he hath put all enemies under his feet.’ And ‘the last enemy which shall be destroy­ed is death,’ or cessation of existence, in a compleat sense: And therefore Saint Paul adds, in evident con­nection with the whole, ‘Else what shall they do which are baptized for the dead, if the dead rise not at all?’ And in full assurance of his having proved his point, he subjoins, ‘Oh death! where is thy sting? Oh grave! where is thy victory?’

Before our author could suppose that he had gained any strength from this whole quotation, it was necessa­ry it should appear, and it belonged to him to prove, that the destruction of death here mentioned, has no reference at all to natural death, and the resurrection. This he does not attempt, but allows in general, that according to his own interpretation of the words at large, the first, and the second death, ‘will be totally and absolutely destroyed;’ meaning by the first death, the mortality of the body, or the cessation of life and existence; and by the second death, the existence of sin, and the punishment of it. Indeed, the connection observable through the whole chapter, will not admit the supposition, that the Apostle's words have no relation to the first death.

It appears then, that the destruction of death men­tioned in this quotation, is joined with the subjection of all things; each article, specified in the verses, be­ing represented, as if belonging to one work and to take place at the same time;—the destruction of death, ap­parently making a capital part in the victory which our Saviour is to obtain at the season described.

If then, by these words, the last enemy which shall be destroyed is death, the Apostle refers, though it be but in part, to natural death, and the resurrection, does it not plainly follow, if we would preserve any beauty, and [Page 22] union, among the parts of the description, in the whole verses quoted, that the end, and subjection of all things, and delivery of the kingdom, will exist at the resurrection of the dead, or general judgment immediately following. For supposing, as this writer does, that the destruction of death, the last enemy to be destroyed, includes in it, both natural and moral death, and that the former will be entirely destroyed at the resurrection, but the latter, not until a long or unknown period afterwards, in this case there is evidently a dismembership in the parts of the description— two periods of time are introduced toge­ther, where there is only the appearance of one, and the harmony of the whole is broken.—I cannot therefore conceive, that there is any other method to do justice to the Apostle's words, and the arrangement of his ideas throughout this chapter, than by believing that the whole destruction he refers to, is in fact to be performed at the resurrection of the dead, and appearance of Christ to judge the world.

In further confirmation of this truth, and as an evi­dence that the end and resignation of the mediatorial kingdom, will commence at the appearance of Christ, on the resurrection day, we may consider those words in Acts iii. 21. ‘Whom the Heaven must receive, until the times of restitution of all things.’ —It will readily be granted, I imagine, that the times, or time of restitu­tion of all things, and the end, and resignation of the medi­atorial kingdom, are one and the same: And therefore, if the restitution of all things, will be at the resurrection, that the end, and delivery of the kingdom will also. What then is the idea contained in the declaration, that the Heaven will receive our Saviour until the restituti­on of all things? I answer, it is this—that he will never be again seen by the world, or make his appearance to men▪ until that important season. ‘Whom the Heaven must receive until the times of restitution of all [Page 23] things.’ But the Heaven will most certainly receive him after the restitution of all things, as well as before. There seems therefore, to be no circumstance to set in opposition to the idea already mentioned, viz. that our Saviour will remain in the Heaven, until the time of restitution referred to. And while this interpretation of the words appears rational and easy, it has also the very great advantage, of being the most conformable to the general language of scripture, which often expressly makes mention of the second appearance of our Saviour, which is to be at the resurrection and judgment day, but makes no mention of any, which is called a third ap­pearance.

On the whole then, it appears, that all these passages of scripture, are against the doctrine of Universal Sal­vation: For if the restitution of all things, and the end, and resignation of the mediatorial kingdom, will be at the appearance of Christ at the resurrection, at which ap­pearance, even our author allows, he will consign the wicked, though but for a season, to Hell, it follows, that all the hopes of restoration to future favour and happiness, will be entirely cut off, because, when the mediatorial kingdom is ended, there can no longer, be any mercy bestowed on sinners, since all mercy is be­stowed for Christ's sake: And by the mediatorial king­dom's being ended, is obviously meant, that there is an absolute close put to the period, wherein there is the last possibility of a single addition being made to the number of the redeemed, then existing.

But I wish to reason a little further on this subject, and ask, in what sense it is that Hell is to be a state of purification? for this is the idea which is offered to us concerning it, by these writers. ^* Is the purification to [Page 24] be produced gradually? Then it seems there is a holy and virtuous principle in sinners, which is capable of being wrought upon by punishment—which punishment, by the supposition, is to have very different effects than that which was once inflicted upon Pharaoh and his ser­vants, whose hearts were thereby hardened. And may it not plainly be inferred from hence, that sinners and saints on earth, are persons of the very same character; for there is no saint, of whom more can be said, than that he is virtuous in part, or in a degree, and accord­ing to the position, the same must be allowed with re­spect to sinners.

Again, is this purification to be performed all at once, and when the end is come? If so, it is evident that punishment will not be the means of it at all, for if this will have no influence of the kind at first, neither can it have influence at last.

But passing by the consideration of these things, it is probable it will be allowed, that when any of mankind continue to be impenitent, and unbelievers, to the end of life, the punishment to be inflicted on them in Hell, will be done, in order to satisfy, or manifest the divine justice; and, that in kind and degree, it will be so pro­portioned, as to be the just and full reward of sin. This indeed seems to be the sentiment of Mr. White himself, in the pamphlet under consideration, who, notwith­standing he may, at the same time, consider future pu­nishment as purgative, or disciplinary, yet says, that the design of God in this punishment of sin, is ‘to glorify his wrath against it, and his justice also.’

[Page 25]Be this as it may, the scripture is plainly decisive in the representation of this fact. When the Lord shall be revealed from Heaven in flaming fire, to take ven­geance on sinners, and consign them to future pu­nishment, his business, as we are informed, will be to reward their sin, and evil works: Whether therefore this punishment be considered as greater, or less—as eternal, or not eternal, it is certain, that it will be according to the full measure of the demerit of sin; for the reward of sin, must in the nature of things, have respect to the degree of it. It will be the execution of the threatning of God's word; or as it is called, the ‘recompence of the Lord’ against the sinner, and the display of his justice, from which, as the scripture assures us, there can be no possibility of escaping, until it be compleatly sa­tisfied, and the debt which is due to it be paid, to ‘the uttermost farthing.’

Let us now enquire what will be the consequence, if it should even be allowed, that there will be some pe­riod of time hereafter, when it may be said, that sinners have suffered a punishment wholly adequate to their crimes. It is this—that supposing they should after­wards be admitted into Heaven, it cannot be said, if we would give the word its comprehensive and entire meaning, that this is the work of salvation. Are the holy Angels the subjects of salvation. No. But why? They have never sinned, or merited evil. Salvation and redemption, in a full scriptural sense, imply deliverance from some deserved evil. But if it be true, that the sin­ner has suffered all the evil he has deserved, the idea of deliverance and pardon, is at an end, for there remains nothing as the object of these things. He is in the same situation, as if he had just begun to exist, and had not been the subject, either of a good, or bad volition. It may be said indeed, that it is by the goodness of God, he is admitted into Heaven, but it is not by grace: Nor [Page 26] is there any sort of necessary connection implied between him and a Saviour, or any propitiatory sacrifice, or atone­ment.

If then it be a revealed truth, that whenever sinners are punished in the other world, it is in a degree, equal to the evil or demerit of sin, it is plainly to be inferred, that notwithstanding these several writes on Universal Salvation, may profess to offer salvation to all men, yet to those who will thus be punished in the other world, it is really not salvation or redemption, in the full scrip­tural sense of these words, but meerly happiness which they offer;—the idea of salvation, to the subjects now made mention of, being wholly without foundation, and in truth, a manifest inconsistency.

Reflecting on these things, should it not occur to the compiler of the pamphlet presented to us, and all those who abet and encourage the sentiments it contains, that they are engaged in presenting to mankind, what is not to be found in the sacred volume—for which there appears to be no manner of permission or warrant from God:—If so—then what Angel from on high, shall at­tempt the work? Or what mortal on earth shall pre­sume to do it?—The obvious remark from the pre­ceding, is therefore by way of enquiry—Can that doc­trine be true, which offers to any class, or number of men, eternal happiness, but which is not to come to them through the channel of free grace, and pardoning love, exhibited in the gospel, nor for the Redeemer's sake?

I beg the reader's patience to but one thing more in reply to the reasoning of Mr. White, from the last quo­ted verses. It is this, When our Saviour was arisen from the dead, and was about to leave the world, and ascend to Heaven, he gives this solemn commission to his disciples, ‘Go ye into the world, and preach the gospel to every creature.’ He immediately adds, ‘He that believeth shall be saved; but he that believ­eth [Page 27] not shall be damned.’ There follows not a sin­gle remark on this head. This is the substance of the whole. ‘He is taken up, and a cloud receives him from their sight.’ —If now the doctrine of Uni­versal Salvation be true—much more, if it be the glo­rious doctrine, which is intimated to us by Mr. White, is it probable, when our Saviour was just parting with his friends and disciples—when he was no more to speak to them in the body respecting it, and when it was of essential importance that, through his words, they should form no inconsistent or dishonorary ideas,— is it probable, I ask, that he would have made no men­tion of it? Is it probable, moreover, that he would have used a mode of speech which, allowing the doctrine to be true, may be construed like a seeming intention to conceal it? And lastly, is it probable, that he would have so aranged his ideas and words, as to leave it, at least very plausible, that he intended absolutely to deny it?

"He that believeth not, shall be damned;" that is, as these gentlemen must explain it, He that believeth not, shall be punished by a temporary damnation, but this succeeded by never ending salvation. Although, therefore, there was some reason for the observation of our Sa­viour, "He that believeth not shall be damned," yet, by the supposition, it would have been as true, and for any thing which appears to the contrary, there would have been as great, and greater reason for it, if the ob­servation had been exactly the reverse, He that believeth not, shall be saved. But if in the communication of hu­man ideas, and the common concerns of life, it would be thought intolerable, in such a manner, to confound the use of language, does it seem rational to think, that the great light of the world, and teacher of men, would have thus set us the example?

[Page 28]It only remains now to answer Mr. Scott, another writer introduced by the compiler; and to con­sider the observations he has made on the words eternal, everlasting, for ever and ever. He remarks, ‘That he has not been able to find one single text, in which this article of an eternal and endless misery, is either ex­pressly affirmed, or necessarily implied:’ and that, ‘the original words, both in the Hebrew and Greek, signify nothing more than an age, and in the plu­ral, ages, either longer or shorter, definite or inde­finite.’

In reply to which, I beg to observe, that wherever these words are used in the Old Testament, they denote the duration of the thing spoken of, as long as possible, compared with the matter, or subject, unto which it stands related or applies. The hills and mountains are called everlasting; the meaning of which is, they are to continue as long as mountains can continue, compared with the subject unto which they apply, namely the earth; that is, they are to continue as long as the earth itself. In like manner, the Passover is said to have been institut­ed among the Israelites, as an ordinance for ever; that is, to exist as long as the oeconomy of that people con­tinued, which was essential to the existence of the Passover. It is very obvious, therefore, that the words everlasting, and for ever, imply much more than what is expressed, when we say of any thing, that it will con­tinue for ages, or ages of ages; for with respect to the mountains, this would be true, if they should abide even some thousand years, but cease to exist, before the world was at an end: or if the Passover should continue through a long number of generations, but become unobserved before the oeconomy of the Jews was dis­solved: Whereas, the particular idea pointed out, is in direct: opposition to this, or any other construction of the words, which excludes the certainty of the existence [Page 29] of the thing spoken of, as long as the nature and cir­cumstances of the subject, to which it stands related, will possibly admit.

Having now discovered in what sense we are to con­sider the words, everlasting, eternal, for ever and ever, when applied to things belonging to the present world, let it be enquired, how we are to consider them, when applied to things belonging to the next: I answer, in a sense admitting of perfect analogy in both cases. The hills, and mountains, are things belonging to this state of existence. The happiness of the saints in Heaven, and the misery of sinners in Hell, are things belonging to the future. As the mountains therefore are to en­dure for ever, that is, throughout the whole of this state of existence, so, the happiness of the saints in Heaven, and the punishment of sinners in Hell, are to endure, throughout the whole of the next state of existence. In other words, as the duration of being, is to be compleat, and as long as possible, in the one instance, in like man­ner, it is to be compleat, or as long as possible, in the other. For if this be not the case, the analogy, just mentioned, and most clearly observable, is broken through, and the expressions, both in the Old and New Testament, which refer to future duration, are improperly used, and in a manner, evidently calculated to misguide the mind of the reader.

Thus much has been observed on the supposition that the original words, translated, eternal, everlasting, for ever and ever, imply no more than ages, and ages of ages, or excited no other ideas in the minds of those who spoke the Hebrew and Greek languages, than what we have annexed to the last of these words. But how does this appear to be the case? If the English language be so much more copious, than either the Hebrew, or the Greek, as to admit the expressions ever and ever, and al­so ages of ages, yet what proof is this, that the original [Page 30] words did not excite the very same ideas in the minds of those who spoke them, as we have when we use the former of these? more especially when we add, that these words, both in the Hebrew and the Greek, as is universally allowed, are the very fullest, which either of these languages contain, to express what we intend, when we say, ever and ever. When we consider also, that they are the only original words made choice of to signify the proper eternity of God, and that the word in the New Testament, is oftner used, when his own eternity is the subject treated of, than any other, is it in any degree probable, that out of all the languages he then had, or could have made, he would have chosen, two, which did not do it? We may conclude, therefore, they really did, and that the declaration of God, re­specting his own eternity, is not, as these writers tell us, left wholly out of sacred writ; which opinion, more­over, is confirmed by this circumstance, viz. that the translators of both the original languages have rendered the words as most fully expressive of what is intended by eternal, or ever and ever. This was done first in the Latin, and afterwards in the English, and other living languages; and according to all probability, would not have been attempted, except from a knowledge, that these were the true ideas always annexed to them in the original; since especially with respect to the first trans­lations, the mistake, or fraud, if there had been any, would have been so liable to detection, as scarcely to have left a possibility of security from it.

Surely also, it is a very melancholy idea, if there be no word in the Old and New Testament, or in the Hebrew or Greek, which assures us of the everlasting happiness of the saints in Heaven. We are told by these writers, that this would in fact be the case, were it not that the words, incorruptible, indissoluble, immortal, not to die any more, are express to this purpose. It may be remark­ed, [Page 31] however, that the following expressions, their worm which dieth not;—the fire which is not quenched, are, by these same writers plainly denied to be significant of eternal duration. And what is the meaning of the words, incorruptible, indissoluble, immortal? Certainly the whole which can be meant is, that the subjects spoken of shall not die. It seems then, that the expression, shall not die, may in one case be considered as clearly signify­ing eternal duration, and in another, as consistent with the absolute denial of it. Notwithstanding then, that the words, incorruptible, indissoluble, immortal, not to die any more, do indeed evidently express the eternal existence of the righteous, yet it may be inferred, that all these writers, must, by their own method of reasoning, entire­ly renounce the idea. The state of facts therefore, ac­cording to the account given us, is just this, that there is no one, or more words throughout the sacred volume of inspiration, which ascertain the certainty of any eter­nal duration whatsoever; but every positive declara­tion respecting eternity, is entirely left out of this book.

But in what manner can these words, ‘Where their worm dieth not, and the fire is not quenched,’ and thrice solemnly repeated, be considered as consistent with the doctrine of Universal Salvation? The com­piler observes, it is intimated by one and another of the beforementioned writers, that if they prove any thing, it is this— ‘That the torments of the wicked shall last as long as their next state of existence lasts, without determining how long that shall be;’ that is to say, if they prove any thing, it is, that the wicked shall en­dure punishment, 'till their next state of existence be at an end. The consequence of this is, that they must be deprived of all salvation; for there can be no salvation, where there is no existence. And thus the doctrine of universal salvation, instead of being proved, is by the [Page 32] very espousers of it, absolutely denied.—This is plain reasoning, as even the compiler must allow;—unless, by the words, "their next state of existence," he would refer merely to the sinner's state of pain and punish­ment;—which if he does, the interpretation of the text quoted, is exactly this— The wicked shall be punished, as long as they shall be punished.

There is nothing more in the observation respecting the valley of Hinnom, than what is contained in the fore­going.—But as it has been judged proper to introduce the verse already considered, and thrice solemnly repeat­ed by our Saviour, would it not have been as well, if the preceding verse, had been added also? And then the whole together would have read thus— ‘And if thy hand offend thee, cut it off: It is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that NEVER SHALL BE QUENCHED: Where their worm dieth not, and the fire is not quenched. And if thy foot offend thee, cut it off; it is better for thee to en­ter half into life, than having two feet, to be cast into Hell, into the fire that NEVER SHALL BE QUENCHED: Where their worm dieth not, and the fire is not quenched.’ Let any one calmly peruse the whole together, and must he not think that the idea of eternal, and never ceasing punish­ment, is fully comprized, and that if these words do not comprize it, there is an impossibility that any others ever should?

[Page 33]HAVING now gone through the various texts which have been produced, in the pamphlet referred to, in favour of Universal Salvation, I shall proceed to offer to the reader the ground on which the op­posite doctrine is founded, and exhibit the valuable ends which the punishment of sinners will answer, in the system of God's moral government;—in doing which, I shall be as short and comprehensive as the case will admit.

The grand object or design of the Deity, I conceive to be this—that by all which takes place in the intel­ligent system, from first to last, including all things, which already have, and shall in future exist, his own divine perfection, and the true nature of perfection itself, may be illustrated in the best and most compleat man­ner; the sum of which, in a moral view, is holiness, or love.

It is well known, that a beautiful object never appears with such conspicuous lustre, as when contrasted with its opposite. In even a piece of painting, some shades are requisite to set off the more striking parts, which shades alone, would be disagreeable to the eye, but by a happy disposition, they assist in forming a most ad­mirable piece. May we not conclude, that when the great Ruler of Heaven and earth, permitted sin to come into existence, the reason was, that it might serve as a mean to give distinction to holiness, and by the force of contrast, illustrate its beauty in a more striking light.

But besides the advantage which the existence of sin has in raising the lustre of its opposite, there is one spe­cies of love, which could not have been known at all without it; and this is, love to the unworthy, and to enemies, or whatsoever is included under the head of pardoning love, free grace, and redemption, exhibited in the gospel; which exhibition of the Deity is evidently represented, as the greatest and most astonishing that [Page 34] ever existed; in the making of which, the treasures of his wisdom, power, and goodness are said to be opened to our view, to the great wonder of the holy Angels.

What has been now observed respects the existence of sin: Next then; as to the punishment of it; it may in the first place be noted, that as to the natural or sensative pain, if I may so express myself, which will hereafter be the portion of sinners, it is beyond the reach of man, to form any adequate, or particular ideas. We must leave the discovery of this, as also of the natural or sensitive pleasures, which the saints will enjoy in Heaven, till we have done with the body. Where the scripture mentions these things, it is in figurative, or metaphorical language. Heaven, is descri­bed as a city, the streets and gates of which, are made of gold, and exquisite pearl: And Hell, as a place of fire and burning. If the one description be figurative, the other may be supposed to be so likewise.

The principal idea conveyed to us in these represen­tations is, that the happiness of the saints, and misery of sinners, and the means of promoting it, will be very great: But there is not the least degree of probability, that like the operation of fire on the human body, the sensitive pain of the wicked will be such, as to destroy thought and reflection, any more than existence: On the other hand, it is far more rational, and scriptural to suppose, that the intellectual powers will be left in full force, and the moral affections be in constant action; and that, at least one part of the unhappiness of sinners, will consist in these affections themselves; so that the pain and evil experienced by them, may truly be said to be the effect of a voluntary choice, and such as the existence of contrary affections would destroy. And indeed it may be judged, that this is the very chief part of the punish­ment of sin. The little we know of the unhappiness attending the evil and discordant passions of men on [Page 35] earth, may serve, in some degree, to convince us, how vastly more intolerable the anguish will be, when the like passions shall come into action, in the other world, without restraint, and grow big, as we cannot now con­ceive of, and at the same time, be accompanied with that mortification and disappointment, which, where there is no mean of gratification, must necessarily ac­company sin, and which the Diety will now suffer to exist in full force, as its proper and deserved recom­pence.

The scripture warrants us to believe, that the future state and condition of sinners, will be open to the know­ledge or view of the inhabitants of Heaven. With respect therefore to the punishment of sin, I conceive the end, and advantage of it to be this, viz. as the existence of sin, in any state, or degree of it, is adapted, by means of contrast, to make a more exalted exhibition of the nature of holiness, so the existence of it, while pro­ductive of the painful consequences now described, and while it nature and tendency, and the manifest anger of the Almighty against it, are thus displayed, will be par­ticularly adapted to, and by the wise direction of God, will in fact produce this effect in the strongest manner: Moreover, as the permission, or existence of sin, was essential to the display of the pardoning love of God, or any knowledge, or idea of it, among created beings, in like manner the perception of its real tendency and consequences, will greatly help to enlarge, and bright­en up the view thereof, to the great benefit, not of those who are the subjects of future sin and punishment, but of the holy beings in Heaven: For by such a discovery of the evil nature, and destructive tendency of sin, the saints will discover more fully, what they are delivered from—they will discover the sense the Almighty has especting the malignity of sin—they will discover what must have been the strength in that love in God, which [Page 36] inclined him to pardon it in them: By such thoughts, the greatness of free grace will be enhanced—the atone­ment put on new glory—the crucified Saviour appear in charms more exquisitely bright, and ravish his peo­ple's hearts:—The angels who are witnesses to these things, will be lost in wonder—redeeming love be the object of all their thoughts, and "God be all in all."

From this view then, it should seem that we are to consider the state of sinners, and their punishment in the other world, as a real good in the created system. And is not this the true light, in which it is considered in sacred writ? wherein we learn, that nothing is done by God, but for a valuable end.—He ‘overthrew Pharoah and his host in the Red Sea; for his mercy endureth for ever.’ And ‘smote great Kings; for his mercy endureth for ever. And slew famous Kings; for his mercy endureth for ever.’ In the book of Isaiah, the seraphims are represented in a view of the judgments of God, to be executed on a sinful people, as crying unto one another— ‘Holy, holy, holy, is the Lord of hosts, the whole earth is full of his glory.’ And in the Revelation made to John the Divine, after Babylon is described as being destroy­ed, he ‘heard a voice of much people in Heaven, saying, Halleluia. And her smoke rose up for ever and ever.’

In what manner now shall we account for it, that these perfect, and benevolent beings, should be thus en­gaged in rendering praise to God, in the view of his judgments? for the punishment or misery of created be­ings, cannot, in itself, that is, separate from the idea of its ends and effects, be an agreeable object to any be­nevolent, created mind, any more than to the mind of God, who, as we are told, ‘delighteth not in the death of the sinner;’ whereas, these acts of praise, are plainly described to us as expressive of the holy and [Page 37] virtuous manner, in which these heavenly and benevo­lent spirits are employed. The only rational conclusion we can draw is, that in their estimation, the judg­ments executed on sinners, are a good, because they are among the means, by which, they became more fully acquainted with the character of that perfect Being—. the knowledge of which, is at the foundation of all their happiness. ^*

Having thus considered the advantages resulting from punishment in a general view of it, let us next enquire in particular, how the matter stands, with respect to eternal punishment.—It may be argued thus—The punishment of sinners, as appears from the foregoing, is one mean used by the Deity, of more fully illustrating the nature of holiness, and his divine perfections,—the discovery of which, is a source of joy to the church in Heaven, and in this respect, a good. Now if the punish­ment of sinners should ever cease, this mean of becom­ing acquainted with the perfections of God, would cease at the same time, and of course the good resulting from it. But as it is not consistent with the character of an infinitely good being, to suffer any mean of good to cease, he will therefore never suffer this to be the case with respect to the punishment of sinners, and conse­quently this punishment will never cease, but be eternal. This may be called rational evidence, drawn from the argument of benevolence itself.

[Page 38]If it should be objected, that a long course of punish­ment admitting end, will be sufficient to answer all the purposes mentioned, inasmuch as it is in the power of God, to impress for ever on the memory of created be­ings, the ideas they have once received; I answer, that with respect to memory, or the impression made by any particular event, which is not to occur again, it is known by universal experience, that it gradually, decreases by time. The argument from experience therefore, is against this supposition. Added to this, it is very ob­servable, that in the communication of ideas to created beings, the Deity always has made use of means a­dapted to their nature. When he pardoned sin, he had a right to have done it, if it had pleased him, without an atonement, or the death of his beloved Son. But this important event was transacted as a mean, by which his sense of the great evil of sin might be com­municated; to the intent, that the greatness of his love in the pardon of it, might the more fully be displayed. If then in the communication of pardon and grace, so important an event, and itself considered, so great an evil as the death of Christ, must be used as the mean, surely we cannot argue against either the propriety or necessity of means, in other, or the like cases.—It is very easy to comprehend, that the punishment of sin­ners is admirably calculated to continue the exhibition which our Saviour's death made respecting the evil of sin, and the opposition of the mind of God against it, by which exhibition the wonders of the atonement, and the work, of redemption and free grace, are set off, to the greatest advantage: And thus not only all the things in Heaven, but all the things in Hell, will in this sense, be tending towards the same point, and for ever adding strength, though in a totally different manner, to the great work, which Jesus died to promote.

[Page 39]The reader will here perhaps anticipate another sentiment of great importance. In every rational con­ception concerning future punishment, it is not only needful to contemplate it as a mean of good, but also to consider this good, or happiness, as far greater, than the evil, or pain, contained in the punishment itself, and as conspiring, among other things, to produce the greatest advantage of the created system at large, or all things taken together.—If in the system of intelligent, created being, and extending the idea throughout eternity, there will exist more evil or pain, than good or happiness, it is most certainly a melancholy system indeed. If there will exist more good than evil, but yet less good than might exist, in this case, it is an imperfect system. But if not­withstanding the degree of evil or pain, the ballance of good will be the greatest possible, in this case, it is a system which is worthy of God who formed, and created it. In such a view we may well join the celestial choir in the triumphant song, ‘Hallelujah, the Lord God Omnipotent reigneth.’

The question then is, in what manner shall we, on the principles already mentioned, and by mean of sacred writ, be able to vindicate the sentiment, that the great­est good of the system will, on the whole exist, unless we suppose that by far the greatest number of mankind will be saved: For it is to sacred writ we must have recourse, in all our reasonings and proofs, since it will be wholly insufficient to depend on human, conjecture. To sacred writ let us now apply.

And with respect to the number of men which will be redeemed, it has indeed been supposed by some per­sons, that it will be much less than the number, which will be lost. This opinion has been partly founded on the declaration of our Saviour, that ‘many are called, but few are chosen;’ together with these words, "fear not little flock," and some other passages to the [Page 40] same purpose. A discusion of each of these particulars, would be too lengthy for my present design. Who­ever examines them thoroughly, and in all their con­nections, will, I presume, find no reason to doubt, that they referred to the times in which they were spoken, or the state of things then existing, or similar in kind, and of course, that they are limited in their signification.

In the 13th chapter of Luke, our Saviour compares the kingdom of God, to a grain of mustard seed, and al­so to a portion of leaven. Immediately one says, ‘unto him, Lord, are there, few that be saved?’ Who the person was, or whether the question was put with a friendly or unfriendly design, we are not informed of. Our Saviour in reply bids him, ‘strive to enter into the strait gate,’ which certainly many should fail of doing; but does not think proper to answer his enqui­ry. And why? The parable was sufficient. As the grain of mustard seed, which, when sowed, was the smallest of all seeds, should in time grow to be the great­est tree of the kind, so that the fowls of the air should find shelter in its branches:—And as the leaven, which at first was hid, should in the end, leaven the whole meal; in like manner, the kingdom of God, or the mediatorial kingdom, which at the beginning, and when it was first preached, was received by a very small number, composing the least sectary in the world, shall in the proper season, diffuse its power and relish over the whole world, and triumph in every place, and be like the stone, out without hands, described by the prophet Daniel, and representing this same kingdom, which at length became a great mountain, and filled the whole earth.

I humbly conceive there is abundant reason to ex­pect a glorious time before the end of the world, and general judgment, commonly called the Millennium, because it is to last a thousand years; at which time [Page 41] the earth will be filled with the knowledge of the Lord, and holiness universally prevail.

The passages of scripture, on which the proof of this depends, are such as these— ‘All the ends of the world shall remember and turn unto the Lord: And all the kindreds of the nations shall worship before thee. Psal. xxii. 27. He shall have dominion from sea to sea, and from the river unto the ends of the earth. Yea all Kings shall fall down before him: All nations shall serve him. They shall fear thee, as long as the sun and moon endure, throughout all generations. His name shall endure for ever: His name shall be continued as long as the sun: And men shall be blessed in him; all nations shall call him blessed. Psal. lxxii. 5, 8, 11, 17. Every val­ley shall be exalted, and every mountain and hill shall be made low: And the crooked shall be made straight, and the rough places plain. And the glo­ry of the Lord shall be revealed, and all flesh shall see it together: For the mouth of the Lord hath spoken it. Isa. xl. 4, 5. Thy people also shall be all righteous. Isa. lx. 21. They shall all know the Lord from the least of them to the greatest. Jer. xxxi. 34. And they shall beat their swords into plough­shares, and their spears into pruning-hooks. Isa. ii. 4. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together, and a little child shall lead them. They shall not hurt, nor destroy in all my holy mountain: For the earth shall be full of the knowledge of the Lord, as the waters cover the sea. Isa. xi. 6, 9. And the kingdom and dominion, and the greatness of the kingdom under the whole Heaven, shall be given to the people of the saints of the Most High, whose [Page 42] kingdom is an everlasting kingdom, and all domini­ons shall serve and obey him. Dan. vii. 27.’

It cannot be presumed that these things have already been accomplished. The sacred scriptures inform us of a certain time, when the kingdom of Antichrist, which has exalted itself against the kingdom of Christ, will be destroyed, and ‘Satan be bound a thousand years, and be cast into the bottomless pit, and shut up, that he deceive the nations no more, till the thousand years be fulfilled.’ This is the same period of time refer­red to in the beforementioned texts. That it will take place before the end of the world, is evident from the com­plexion of the whole account, and among others, from this circumstance in particular, viz. that the nations of the earth, will then beat their swords into plough-shares, and their spears into pruning-hooks. It cannot consistently be supposed that this will be done, after the earth is burned up with fire. And as a further proof that this season will be before the end of the world, or general judg­ment, we are informed that when Satan has been bound a thousand years, during which time it is, that all this promised peace and holiness is to exist, he is immedi­ately afterwards to be ‘loosed a little season and go out to deceive the nations,’ or people, ‘which are in the four quarters of the earth;’ that is, the same nations with those beforementioned, or their natural descendents; for what other can they be? The conse­quence of these efforts of the deceiver, we are told, will be the prevalence of sin in so great a degree, as that a part of the inhabitants of the earth, will rise up against the other part, and there will be the most violent disor­der and contention among them;—an event which cer­tainly cannot happen to the righteous after the day of judgment, since it is expressly declared in sacred writ, that the appearance of Christ at that time, will bring to them everlasting peace, and deliverance from all [Page 43] trouble. In addition to this, according to the order of the sacred narration, the day of judgment is introduced as an event, which is to follow the convulsion and dis­order now described; for after mention is made of the signal interposition of Heaven in behalf of the saints in this contest with the wicked, the very next verses in­form us of the appearance of the Judge—of the books being opened—the dead standing before him, and be­ing judged out of those things written in the books, ac­cording to their works.

The sum of the whole seems to be this—that prior to the second advent of our Saviour, the kingdom which he hath established on earth, will become ex­ceeding great, and overturn the kingdoms of the world, and of Antichrist, which are opposed unto it;—that the glory of it will last a thousand years, in which time holiness, peace and joy, will prevail, over the whole earth, and continue to the end of the world; or as it is written in the 72d Psalm, ‘as long as the sun, and moon endure, throughout all generations,’ except, that after the thousand years are compleated, it will be partially interrupted for a little season, by numbers of persons becoming so corrupt, as to rise up, and contend against the saints—which contest will be decided by the interposition of Heaven, and immediately followed by the resurrection of the dead, and judgment of the whole world.

As to the commencement of the happy time we have been considering, it has already been hinted, and the scripture makes it very evident, that it will be at the close of the reign, or at the downfal of Antichrist. There would be no difficulty in ascertaining this period with accuracy, if we knew when to date the beginning of his reign, for the whole of it together is to be a time, and times, and half a time, or twelve hundred years. As the rise of this kingdom was gradual, it is probable its fall [Page 44] will be gradual also. The writers on prophecy are well agreed, that it will be some time about the two thousandth year of the Christian aera, and the six thou­sandth year, from the creation of the world.

In the beginning, the earth was peopled by two per­sons only. Two thousand years elapsed before the flood; but a little part of the world was inhabited; the waters came, and destroyed the whole, except Noah, and those who were with him in the ark. By this single family, the earth began to be peopled again; but even in our Saviour's time, only an inferior part of it was im­proved, and sickness, pestilence, and war, had in the mean while, swept off a vast number of its inhabitants, and retarded the increase. It is but of late years that America, which is called the NEW WORLD, has been explored, before which time, it was occupied only by the Indians, thinly dispersed on the sea shore.

Considering now the vast increase of inhabitants, which probably will take place in future, and the great number the whole earth will be capable of supporting, when, as it may be expected in the Millenium, ‘the de­sert will blosom like a rose,’ which number then ex­isting, is said, in the book of Revelation, to be, ‘as the sands of the sea,’ there is no manner of difficulty in admitting the belief, that many more, it may be, as some writers have supposed, in even the proportion of many thousands to one, will live in this one last thousand years, called the Millenium, than will live in the six thousand preceeding: And as this will be a state of universal holiness, and the falling away afterwards, will be but for a short season, and this only partial, even sup­posing almost the whole of those to be lost who existed prior to this time, it may notwithstanding be the case, that many more, and perhaps some thousands to one, will be saved, than lost.

[Page 45]This subject is copious and grand. Can it be thought, when on account of the atonement made by Christ, the whole world has been put under his government, and given to his disposal, that in the close of the present state of things, he will suffer Satan, who has exalted himself against him, to collect into his own party, the majority of mankind? Can it be thought, that the number of the redeemed will be less than Christ himself, may be presumed to judge, to be the most for his own honour? Is it not fit also, that the great work of man's salvation, and the kingdom of our Saviour, should be done, and glorified, in the same world, in which it has been set up, and opposed, and thus Satan be conquered on his own assumed ground? And once more, may it not be ex­pected, that all this will be so performed, and brought into readiness, as that at the very first general assembly of men and angels, and appearance of Christ, the whole work done by him, may be seen in perfect glory— every doubt be satisfied, and every mind be struck with awe?

To return now to the point with which I began:— as a summary view of the whole that has been observ­ed respecting the doctrine of future punishment, and the permission of sin in the moral system, I beg the reader to take the following—that it is a mean of bring­ing the lustre of holiness or virtue more fully into view, of explaining the nature of redeeming love, and more gloriously illustrating the character of the Deity:— That being in itself an evil, no greater degree of it will be suffered to exist, than is necessary to promote these purposes, or operate in such a manner, as that the bal­lance of good may be greater than without it, yea the greatest possible: And further, that as in its nature it is a mean of this good, it will never be suffered by God to cease, because, if it did, the good thereby effected, would cease together with it.

[Page 46]As explanatory of this, it is supposed to be very conceivable, that the view of any moral object, is greatly heightened by a view of its opposite. By the existence of both sin and holiness, in the other world, the total difference of their nature will be perceived: In proportion to the degree in which each of these will display its strength, and act out in new force, the con­trast will become brighter and brighter—holiness will appear in increasing beauty, and the character of the Most High in glory, and in majesty, more divine. By such knowledge communicated, the Deity, as it were, will approach nearer and nearer to all the holy, and heavenly beings:—By such knowledge received, they will approach nearer and nearer unto him, and he be­come one with them, and they become one with God.

Thus will all things be rendered subservient to the great purposes of the Son of God, whose atonement and business on earth, which in itself was sufficient for the salvation of the whole world, will be better reward­ed, than if every individual among men were saved; and whose victory and triumph over Satan; will be far more compleat, than if the serpent had not succeeded in any of his temptations on earth, because his very success will be to his disappointment, confusion, and shame.

What unknown worlds of intelligent beings, will be brought into existence, to behold these wonders, we cannot tell. But surely if the end, and design of all things, and among them, of the existence of sin, and the punishment of it, be that the glory of the divine na­ture may be unfolded to the view of creatures, it be­comes us to rejoice. Does both the order and variety discoverable in the natural world affect us with delight? Are we not only pleased with the cheering rays of each returning sun—the opening of the spring, and the gentle fanning of the zephyrs, but do we sometimes [Page 47] with admiration hear the rolling thunder, and see the clouds begin to thicken, and the red lightnings play? And shall we not admire the same disposition of things in some respects, in the moral world, by which not one, or a few, but many of the attributes of the Godhead are displayed, and beauty is seen cloathed in glory?

Such admiration then, be your employment, ye friends of Heaven and virtue,—ye people of the Most High. Well did the Angels, at only the birth of Christ, fill the air with melody, while the wondering shepherds heard, ‘Glory to God in the highest; and on earth peace; good-will towards men.’ And could the laws of nature be dispensed with in our favour, as they were in favour to the shepherds, we should hear these celestial beings still engaged in praise, and the hymn go round. But the work, which Jesus at that time had but begun, is now compleated: Their song therefore is more triumphant, and divine. Yet yours shall be more triumphant still. When at the last great day, the harmony of God's works, and the beauty of his glory will be unfolded, then shall you break forth in the victorious song—then shall you unite with ten thousand times ten thousand of like happy beings, say­ing, ‘Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever.’

[Page 48]BEFORE I put a close to this writing, I ask the reader to indulge me in a few remarks, concerning the tendency of the pamphlet, lately published in favour of Universal Salvation.—As it consists of extracts from authors, who can give no account to men, being gone to render their account to an impartial Judge, the com­piler must answer for them, who, it is to be supposed would send nothing to the press, but what accorded with his own sentiments, and he would be willing to defend.

And without any exaggeration, the doctrine exhibited and recommended, is this—There is no crime whatever, which shall exclude a man from Heaven;—let him live as he lists—let him be an enemy to the world—his coun­try—his friends—yea, and his own life;—let him despise the offered mercy of his Saviour, till death has taken him hence,—by the blood of this Saviour, he shall be saved: For although he be informed, that he must endure the dreadful weight of a temporary punishment—yet as no temporary punishment, can bear any comparison with everlasting happiness, which according to the scheme proposed, is to follow, it still remains, that all things taken into consideration, he shall be a partaker of infinite bliss, which the greatest possible degree of ini­quity, or the most horrid crimes, and unsucceeded by a single penitential thought through life, shall not be able to deprive him of.

I have never yet heard, what amounts to but a to­lerable answer to an objection, which has often been made against this doctrine, viz. that its natural tenden­cy, in this degenerate world, is to encourage libertinism —give the reins to corruption among all orders of men, both in public and private life, and ‘undermine religi­on at the very root.’ —Whenever I perceive it to be greatly applauded and esteemed, it brings to my mind, the following description of Isaiah, concerning the chil­dren [Page 49] of Israel,— ‘Which say unto the Seers, See not; and to the Prophets, Prophesy not unto us right things; speak unto us smooth things; prophesy deceits: Get you out of the way; turn aside out of the path; cause the holy One of Israel to cease from be­fore us.’

Indeed it seems strange, but according to this doc­trine it is equally true, that the language of God's word, and the address of the Almighty to the very same class and character of persons, should on the one side, be—If ye sin against me, ye shall die:—If ye believe not, ye shall not see life;—ye shall drink of the wine of my wrath, and have your portion, where is the blackness of darkness for ever.— And on the other side—If ye sin against me, and repent not in the present state, I will be your friend notwithstanding;—I will never leave you, nor forsake you—my mercy shall reach you, even in hell, and cause you to rejoice in my salvation: For if ye believe not in this world, ye shall participate of everlasting life, in the world to come.

Considering the parts of this address collectively,— where is the threatening? It is lost in the promise of good, which is far greater than the evil threatened; and in a complex view of the subject, there is in fact no such thing as a threatening against sinners, in the whole word of God.

It may be remarked further—on supposition the doctrine of Universal Salvation should not prove true, it is evident at first thought, that the encouragement of it, may in the end, prove a mean of the loss of many souls, the blood of which must be accounted for at the bar of God. For judging of human nature by its pre­sent state, it will be in vain to deny, that while persons can comfort themselves with the hopes of so great a degree of bliss, as is hereby promised to them, and comparatively so small an evil to precede, they will be [Page 50] much more likely to indulge mental security, in respect to the important article of preparation for another world.—Admitting therefore, that there is only a possibility that the doctrine is an error,—and that the op­posite doctrine, which has been held by far the greatest part of Protestant divines is the true one, ought not this very circumstance to be considered as a sufficient argu­ment for the exercise of the utmost caution, in the exhi­bition, and encouragement of it? If it be an error, it is an error on the wrong and fatal side. And, ‘is he a christian—is he a man—has he the tenderness and bowels of a man—does he possess even humanity it­self, or an equal degree of charity with Dives in Hell,’ who will not use every possible degree of cir­cumspection, least he should be an instrument, to some one, or more of his fellow creatures, of an injury, so in­expressibly great?

I conceive therefore, that every honest man, who dis­believes the sentiment, will be free to declare it, and this plainly. I take the liberty to add, that such a de­claration will come with particular propriety, and weight from the Pulpit. It is the work of goodness, and love. "Watchman! what of the night?" Every good spiritual guide of the flock of Christ, when he perceives danger near, immediately gives the alarm. "Watchman! what of the night?" It is as the language of the Almighty—as the voice of God, unto Gospel Ministers. May it not be suspected, that he, who in the present state of things, does not discharge this be­nevolent office, and lift up his voice against the doc­trine, is either in doubt whether it be true, or false, or if not publicly, is secretly, its abettor, and friend?

Impressed with a belief of its destructive tendency, I cannot help asking, if it be not time for the friends of truth, in whatever station in life, seriously to realize the evil which has already appeared, and is still like to flow [Page 51] from it in many places, and particularly in this town. If we believe in the doctrine of the immortality of the soul, with what importance do the things of futurity, present themselves to us?—Eternity! how vast the idea! And shall any thing arise, which will probably injure the eternal interest of those around us? The least we can do, is to inform them of their danger, and by every proper method, endeavour to counteract the measures by which it is brought.

Happy is the consideration, that in every time and circumstance, we may address our prayer to Heaven. O Thou unto whom the great work of salvation be­longs [...] down thy Spirit we beseech thee, on thy people, and unite them in the faith: Alarm and pre­serve the [...], which build their hopes of happiness on Error; and by thy benign and powerful influence, say unto the thoughtless and secure mind, ‘Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.’