THIS remarkable denunciation of divine vengeance concludes the prophecy of the princely Isaiah. He had the clearest views of any of the prophets, of the gospel dispensation; he delivered the promises and encouragements of the covenant of grace to believers in striking, and animating language, and at the same time denounced the judgments of Heaven against all the work­ers of iniquity.

The chapter whence our text is taken, contains both promises and threatenings; for it evidently refers to the days when all men, then upon the face of the earth, shall be made acquainted with the gospel of Christ, and submit truly unto it. And these shall know the misery of the men who, in times past, have rejected the counsel of God against themselves: they shall be made acquainted with this, to excite their gratitude to the great God, for saving them from such a ruin, to keep up a lively view of the infinite evil of sin in their minds, and perhaps to be a [Page 8] means of preserving their integrity, and preventing them from desiring to return unto folly.

That the prophet was speaking in the text of the future punishment of the wicked, a punishment which should take place in a state different from the present, is evident by the quotation which our Lord and Saviour Jesus Christ made of this very passage, Mark ix. 43, 44. 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 their fire is not quenched.

The text is metaphorical, and points out the future, endless misery of the impenitent, by the destruction which cometh upon the carcases of those who fall in battle, and are left unburied. The saints shall behold the misery, and ruin of those who die in their sins, as we behold, with a gloomy melancholy, the unburied carcases which cover a field of battle. The accusations of their consciences shall be to the wicked as a worm which gnaws without ceasing, and as a fire which no art, nor force can quench; their moral character shall be such as to render them an abhor­rence to all those who love, and delight in that which is good, in the same manner as a corpse, which is covered with filth, and infested with worms, is disagreeable, and abhorrent to those who behold it.

Thus is the misery of the finally impenitent represented by the text, in language metaphorical, it is true, but adapted to the design of the prophet, and elegantly ex­pressive of his meaning. The worm that dieth not, the fire that shall not be quenched, present us with a grand, but alarming idea, of the future state of the impenitent sinner.

That there shall be a state of punishment for the wicked beyond the grave, scarce any believer in revelation will doubt. But many scruple whether this punishment shall be eternal in its duration; they suppose that it shall last only for a limited time, and then, that all things, and all men shall be restored to a state of happiness. Many indulge to these scruples at the present day. The doctrine of the eternal punishment of the wicked is openly attacked. Many, and those men of eminence (and, we would hope, of virtue and goodness too,) patronize the opposers of [Page 9] this doctrines and this consideration hath led me to make choice of the present subject.

This choice needs no apology. The doctrine before us is important, and interesting to every individual of us. If we are rational and accountable creatures; if we are made for immortality, and must be happy or miserable, through­out eternity, as we are righteous or wicked here, it be­comes us to know it; for the knowledge, one would think, must have a powerful effect upon our conduct.

The ministers of religion are set for the defence of the gospel. They are not at liberty to permit their private feel­ings, or their worldly interest, to restrain them from de­livering the whole counsel of God. However disagreeable their sentiments may be, to the pride or corruption of the human heart: however painful it may be to them to deliver truths, which will occasion uneasiness, and terror to their hearers; yet they must set their faces as flints; they must resolutely determine to deliver every part of divine truth, let it please, or displease whom it may.

It hath been observed, that men's principles in religion, were often formed by their natural disposition and habit; and that the doctrine of eternal punishment, was the pro­duct of a dark and gloomy mind. But that mind must be gloomy and malevolent indeed, which can delight in caus­ing needless terror to its fellow creatures: and the disposi­tion must be truly diabolical, which can take pleasure in reflecting upon human misery, capriciously or unjustly in­flicted. But if this doctrine is really true, it is a part of the warmest benevolence, and truest friendship, to warn men of their danger, and caution them to avoid it. What influence my natural temper may have upon my creed, I determine not; but this I know, that I believe fully, from the word of God, that those must be eternally miserable, who die in their sins. And therefore I feel, that I am per­forming an act of the truest kindness, when I am endea­vouring to convince you of this truth, and urging you to flee from the wrath to come.

The design of this, and some following discourses, is to shew,

DOCT.] That the punishment of the finally impenitent, (meaning those who die so) will be eternal in its duration; or, that all nun shall not be finally saved.

[Page 10]Those propositions are so closely connected with each other, as that the proof of one, necessarily confirms and establishes the other. We must be excused, therefore, for blending them together.

The doctrine before us, we will endeavour, first, to prove from scripture: and then we will answer, and attempt to invalidate, the objections and arguments of its opposers.

And here, we are ready to acknowledge, that this doc­trine depends entirely upon the testimony of revelation. We know little of the eternal world, of the nature or ex­tent of our existence there, by the light of reason, Life and immortality are brought to light by the gospel. We are indebted to revelation for the most which we know, concerning the invisible world, and those who do now, or shall hereafter, inhabit it. We are content, therefore, to wave the testi­mony of the heathen writers; to omit the opinions of their philosophers, upon the immortality of the soul; and to lay aside their descriptions of Elysium and Tartarus, which might possibly tend to prove, that they had an idea of the eternal happiness of the good, and the eternal misery of the wicked, in the future-world. But these testimonies would weigh but little; they are merely the effects of tradition, transmitted in a manner sufficiently dark and doubtful. We are much safer when we attend to the dic­tates of revelation. Here we may rest, with the utmost security. We know this will not deceive us.

I. Our first argument, to prove the doctrine we advance, is taken from the very great difference, which is made in the word of God, between the character, and end of the righteous and the wicked.

It is most certain, that, in every part of the word of God, there is a very plain, and express distinction, kept up between saints and sinners. The one are represented, as di­rectly opposite to the other, in disposition, in manners in character and end. The one are styled children of God: the other are represented as children of the evil one, at children of wrath, a generation of vipers, and the like. There is such a difference, in the character and state of the righteous and the wicked, as that the latter are told, that they must pass through a change, great as a natural birth, before they can be numbered with the former. Except a man be born [Page 11] again, saith our Saviour, Joh. iii. 3. he cannot see the king­dom of God. The saints of God are styled his workmanship, created in Christ Jesus unto holiness and good works. It is said, that neither circumcision availeth any thing, nor uncircum­cision, but the new creature. And good men are said to be born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

It is true, that regeneration is a metaphorical term; but still it means something, and tends to convey an idea some­what similar to that from which it is taken. The expres­sions we have but now quoted, must (if they mean any thing) serve to convey as much as this; that when men are brought to leave their sins, and turn to God, or, in scrip­ture language, are regenerated, the moral frame, and dis­position of their minds, are totally changed; their views of things become essentially different from what they were, and their conduct and behaviour are altered in consequence. It seems as if a metaphor, taken from a change so great as that, from non-existence to existence, could not convey less than this.

This change must pass upon men, while they are in a state of probation, while they are under the influence of those passions and affections, which, we have reason to think, are peculiar to the present state of existence. The scripture every where represents, the change made upon us by death, as essentially altering our situation, with respect to the things of eternity, and the concerns of our souls. The effects of this regeneration, are works of piety, charity and kindness, adapted to the present state of mankind only. Which things prove, that the idea of a regeneration, beyond the grave, is ridiculous in itself; and could be pro­duced, only by the necessity of getting rid of a powerful argument, which militated with a darling scheme.

The design and intention of the gospel ministry is said, Acts xxvi. 18. to be, to open men's eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins. Surely the apostle must here intend something important! He must mean to convey, that there is a very great alteration made, not only in the present state of men's minds, by the gospel, but also in their conditi­on with respect to eternity. It cannot be imagined that those [Page 12] who have experienced the effects of the gospel, mentioned in this text, are, or will be ever, in the same situation with those, who are under the influence of darkness, and are in a state of death. But if all men are saved, they will be as truly, and as eternally happy, as any who submit to the gospel, and experience its transforming efficacy. The doctrine we are combating, then, hath a tendency to lead men to disregard the gospel, and to prevent their being so influenced by it, as to partake of its blessings.

The righteous and the wicked are said to be treated differently by God in this world. The first are promised the light of his countenance, and communion and fellowship with him. It is engaged to them, that all things shall work together for their good; and they are said to possess all things: while it is declared, that there is no peace to the wicked—that they are poor and miserable, blind and naked. And a denun­ciation like this, is pronounced against them, Mal. ii. 2. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you; and I will curse your blessings; yea, I have cursed them already, because ye do not lay it to heart.

The deaths of the righteous and wicked are represented, as essentially different: the wicked is driven away in his wickedness; but the righteous hath hope in his death. In the parable of the rich man and Lazarus, Luke xvi. the beg­gar is said to have died, and to be carried by the angels into Abraham's bosom. The rich man also, we are told, died, and was buried; and in hell, goes on the history, he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. The death of the saints is de­clared, to be precious in the sight of the Lord; while the wicked are represented, as dying under his wrath and curse, and exposed to his everlasting displeasure.

In short, there is, through the whole of the word of God, a plain, and evident distinction made between the character, the situation, and circumstances of good and bad men. There are marks, and signatures pointed out to us, in the scriptures, by which we are to judge, whether we hear the one, or the other character. We are pressed ear­nestly, to examine ourselves as to this point; and are cau­tioned against deception. We are moreover assured, that [Page 13] this distinction shall be kept up in the future, as well as the present world, in Mal. iii. 18. Then shall ye return, and discern between the righteous and the wicked; between him that serveth God, and him that serveth him not. An examination of the context, will convince every man, that this declara­tion refers to the day of judgment; represented there, as the day when God makes up his jewels, and as the day that shall burn as an oven.

Now, my brethren, why is all this distinction made? Why are the characters, the state, and the ends, of good and bad men, represented as so entirely different, if there is a time coming, when they shall both stand upon the same footing, and both be equally acceptable to God, and happy in the enjoyment of him? Why is all this parade, in the word of God, concerning the necessity of a change of heart, the importance of faith, and the indispensable ne­cessity of holiness, in order to our seeing God in happi­ness, if we are all to do so, sooner or later, let us be ever so unholy, or unbelieving? Why are eternal life, and happi­ness, promised only to men, of a certain character, if men of all characters are finally to partake of them? Why is it said, without holiness no man shall see the Lord, if we shall all see him, sooner or later, whether we are holy or no? Why is it said, with so much solemnity, 1 Cor. vi. 9, 10. Know ye not, that the unrighteous shall not inherit the kingdom of God? Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with man­kind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God! Why is this declaration made, I say, if men of these characters, be they ever so vicious, though they may live and die in the love and constant, allowed, deliberate practice of every one of these vices, shall finally enter the kingdom of hea­ven? If the man, who wallows in blood, who breaks through every social, and moral obligation; who prevents and destroys the happiness of millions; who wantons in the misery and wretchedness of whole nations, and commu­nities of men: if this man, living and dying under the in­fluence, and government of these ferocious passions, is to be finally happy, and glorious to all eternity, what need is there of self-denial, and mortification? Why need we give [Page 14] diligence to make our calling and election sure? Why should we study, and take pains to be saints, and conformed to the image of God? Surely, this is labour lost, and good men are in this life most miserable!

If the time is to come, when all men shall be admitted to the divine favour and happiness; then, surely, the dis­tinction, which is so carefully made in the scriptures of God, between good and bad men, is nugatory and vain! We need take no pains to become Christians, or to live and walk as they are directed to do. We may as well gratify our passions and appetites, as not do so; for throughout eter­nity, it will be the same thing to us, every distinction shall be levelled, and we shall all be happy alike! Perhaps there cannot be conclusions, more natural in themselves, or which will be more universally drawn by mankind, from the doc­trine we are opposing, than these. And can there be con­clusions, more fatal to the interests of virtue and holiness, or more pernicious to human society? To what purpose tend exhortations to saints, or alarms to sinners, if they are to meet at last, without distinction, in the same happy world? And what is there to prevent a believer in the doctrine of universal redemption, from committing any crime, which his interest, or his passions may dictate, if he can escape present shame and punishment?

Brethren, solemnly would I caution, and warn you all, as you expect to answer it another day, to remember, that the word of God makes a very great distinction, between the righteous and the wicked: that the one are to be happy, while the other are to be miserable: that it is, in this word, represented, as above all things necessary, to be believers in Jesus Christ, and to be sanctified by his holy spirit. Do not let any thing, any sentiment or doctrine, diminish your concern about the one thing that is needful; for the hour is hastening, when we shall every one find, that we could never take too much pains, nor bestow too much solicitude, upon the salvation of our immortal souls.

II. A second argument, to prove that the duration of the punishment of the impenitent, in the other world, shall be eternal; or that all men are not saved, arises from the na­ture of sin. However light some may esteem this, yet we are taught, by the word of God, to view it as an evil and a [Page 15] bitter thing under the sun. It is there spoken of, in terms adapted to convey to us, the most formidable ideas of it; and in its consequences, it is said to bite like a serpent, and sting like an adder.

It is right for us to judge of the nature of an offence, from the dignity, situation, and circumstances of the per­son, against whom it is committed; and from the obligations, of the person committing it, to a contrary course of con­duct. We cannot arrive at a precise idea of the nature of an offence, without taking these into view; for they have an intimate connection and relation. An offence of a ser­vant against his master, of a subject against his king, is greater than the offence of either of them against an equal.

Sin is an offence committed against an infinite autho­rity, for it is a violation of the laws of an infinite God. He hath guarded the injunctions of his law, and the pre­cepts of his gospel, [...] no less a sanction, than the whole weight of his infinite authority. This every sinner knows. But notwithstanding this knowledge, he goes directly in the face of this infinite authority. He commits sin, though the infinite, and eternal Jehovah forbids it.

The sinner is under the highest obligations to a contrary course of conduct. God is his creator, preserver, and be­nefactor. He hath the most powerful motives set before him, to excite him to his duty, and restrain him from sin. God is daily increasing the number of his benefits to him. But notwithstanding all this; notwithstanding all his light, knowledge, and advantages, he doth that which is entirely wrong—he may justly be charged, then, with an infinite offence.

An infinite offence, merits an infinite punishment. But man is a finite creature, he cannot be punished by a ven­geance infinite in its nature. His punishment, therefore, must be eternal in its duration, in order to its being ade­quate to the offence: and thus we shall find, that the scrip­tures of God represent it.

There is no one thing, which all the declarations, pro­mises, and threatenings of the word of God, hath a more direct tendency to shew us, than that God views sin as a most pernicious evil; that it is directly contrary to his na­ture, which is holiness itself; and hath the most pernicious [Page 16] effects upon human happiness. The scriptures speak of it, as a great and horrible evil, as exceeding sinful, as that which God's soul hateth, that which separateth between God and man, and that against which his wrath is revealed.

The word of God leads us to view sin, as the cause of the death of Christ, and as that which produces every ca­lamity to which mankind are subject. We are warned against it, as our bane. We have every motive, and induce­ment set before us, to restrain us from it; and are directed to make use of every occurrence in providence, as a motive to take away sin. Every page of divine revelation furnishes more or less arguments, to restrain us from iniquity.

So directly contrary is sin represented to be to the pure nature of the divinity, and so subversive of human happiness, as that without repentance of it, and turning from it, we are expressly told, that we shall not enjoy the mercy of God. We read, Prov. xx [...] 13. He that covereth his sins, shall not prosper: but whoso confesseth and forsaketh them, shall have mercy. Without repentance of sin, which includes forsaking it, we are told, that we shall not enjoy eternal life. Except ye repent, saith our Lord, Luke xiii. 3. ye shall all likewise perish. At the same time that we are called upon to believe the gospel, Mark i. 15. we are di­rected to repent, which proves, that this is equally neces­sary to salvation, with faith in Jesus Christ.

How unscriptural must that doctrine be, then, which tells us, that how many soever infinite offences against God we may be guilty of, and how long or obstinately soever we may persist in them; though we may live disobeying the divine authority, and die blaspheming, and cursing the name, the nature, and the works of the great and dreadful God; persisting in our hatred and opposition to him; yet we shall be happy at last: yea, that the time will come, when we shall be as really, and truly glorious and happy, as those who have been ever so penitent for their offences against God, and ever so desirous of conformity to him! Is that doctrine agreeable to scripture, which saith, that whether a man repents and forsakes sin or no, yet he shall be happy at last? Is it not, on the contrary, reprobated by every page of the gospel?

It is most certain, that our partiality in our own favour, [Page 17] renders us apt to excuse, and justify ourselves. Our crimes do not appear so heinous to us, as they are in themselves; neither do we think that they deserve a very heavy pu­nishment. Let a man, who hath been guilty of the most capital and atrocious crime, judge of the punishment which ought to be inflicted upon him, and we know that it will not be very heavy. Our partiality in our own favour, leads us to suppose, that we cannot deserve any great suffering, for such trifling offences, as natural men are ready to esteem their sins to be. We ought always to take this thought into view, when we are judging upon ourselves, and en­deavouring to find the light in which we stand, with re­spect to our Maker.

III. A third argument, in support of our doctrine, is drawn from the plain, and positive declarations of the word of God.

The whole scope of revelation appears to be, to lead us to a view of this truth; and to shew us the great and asto­nishing difference, which there is, in this world, and which there will be in the next, between those who are subjects of the grace of God, and those who remain in their sins and iniquities. And declarations to this purpose, are in­terspersed in every part of the scriptures.

We shall begin with that remarkable declaration of our Lord, concerning the man who betrayed him, Mark xiv. 21. Good were it for that man, if he had never been born. The plain meaning of which is, that it would have been far better for Judas never to have had existence at all, than▪ by his own folly and wickedness, to have exposed himself to everlasting ruin and destruction.

Now, if the time will come, be it after ever so many ages, wherein Judas shall be happy and glorious, this declaration cannot be true. The felicity of heaven is so exquisitely great, as to counterbalance every pain, which we can, in this world, or in the Limbus patrum of the pious church of Rome, undergo. Surely, infinite glory, which can never know an end; which eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive of; this glory, enjoyed eternally, will render it far better for Ju­das to have been born, than not to have been so. He must bless God, to all eternity, for his existence in such glory, [Page 18] let him before have endured ever so much anguish, and distress; and it will be better for him to have been born, in exact proportion, between a finite, and infinite duration.

But, surely, that doctrine, which admits Judas Iscariot, the covetous defrauder of his master in life, and the base, treacherous betrayer of him to death; whom Jesus Christ himself calls, the son of perdition; and who was so filled with horror and despair, at his own vileness and guilt, as to put an end to his life, with his own hands: this doctrine, I say, must be friendly to abandoned characters; and must serve to make every man's conscience easy, let him live and die ever so wickedly.

If it is declared, in the word of God, that there is one sin, which never shall be forgiven to a man: then it follows, that any one, nay, all, who are guilty of this sin, shall fall short of eternal life, and of consequence be eternally mi­serable: for no one will be so absurd as to say, that men shall be saved, and glorified, without having their sins for­given them: but our Lord himself hath said, Matt. xii. 31, 32. Wherefore I say unto you, all manner of sin and blas­phemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come. This is the plain language of scripture; and there are other parts of it consentaneous to this. Now, we cannot suppose, that such a denunciation should be made against a sin, of which mankind never can be guilty; because this would be trifling with the most important concerns of mankind, and would serve only to excite useless terrors. Could no man then, had no man before, and should no one after, be guilty of this offence, we have every reason to think, that nothing would have been said concerning it. But if there is a sin, which never shall be forgiven, either in this world, or the other; and any one man, either here­tofore hath, or hereafter shall, be guilty of it; then there is one man who shall not be saved, and of consequence the parade made by our adversaries, with their universal ap­pellations, appears to be groundless. Thus much, at least, is demonstrable, that the fear of being utterly denied for­giveness, [Page 19] either in time or eternity, is held up as a motive to restrain us from sin; which would not have been done, had this motive no existence in reality. Divine revelation deals not in fictitious terrors.

IN order to prove the eternal duration of the punish­ment of the wicked, or that all men are not finally saved, we proceed to observe,

That eternal misery is set against eternal happiness, is the word of God: and the one is said to be commensurate with the other.

None pretend to dispute the eternal duration of the hap­piness of the saints—all agree, that they shall be glorious and blessed for ever:—indeed, the strongest terms are made use of, to point out this duration. But terms equally strong are used, to represent the everlasting punishment of the wicked: —the misery of the one, is set in contrast with the happi­ness of the other.

In Rom. vi. last, the apostle Paul makes this declara­tion, The wages of sin is death, but the gift of God is eternal life, through Jesus Christ, our Lord. Here the misery and ruin, consequent upon sin, are evidently contrasted with the life and happiness, which will be the reward of the saints of God. The one is set over against the other.

But this contrast, and the eternal duration of the saint's glory, and the sinner's punishment, are most strikingly dis­played, in the account given of the general judgment, by our Lord himself, Matt. xxv. He there describes the charac­ter of the saint and the sinner: he declares what evidence shall be produced, to prove this character: he relates the sentence which shall be passed upon both, according to their character and deserts. The righteous shall receive a plaudit from their Judge, and shall inherit the kingdom pre­pared for them from the foundation of the world. The sentence of the wicked is to be pronounced in these terms—(trem­ble, our souls, when ye hear it, lest it should be your fate!) — Depart from me, ye cursed, into everlasting fire, prepared for [Page 20] the devil and his angels. The whole account is closed thus; And these (i. e. the wicked) shall go away into everlasting punishment, but the righteous into life eternal.

And with respect to the last sentence quoted, it is ne­cessary to observe, that the very same word is used in the Greek, to express everlasting and eternal, (the word aioonios) and our translators altered the phrases, probably, to avoid a too frequent repetition of the same term. Here then, without dispute, the misery of the wicked is put in con­trast with the happiness of the righteous. The same term, precisely, expresses the duration of the happiness of one, and the misery of the other: so that, according to this de­claration of our Lord, those who die impenitent, and un­believing, shall be miserable as long as those, who obey the gospel, shall be happy. These, our opponents themselves allow, shall be blessed and glorious as long as God exists: and doth it not follow, then, that the impenitent shall be miserable as long?

The fire, into which the finally impenitent are to be cast, is called here, everlasting fire, (to pur to aioonion); and their punishment is styled, an everlasting punishment. This ar­gument would carry demonstration with it, were it not true, that the word is sometimes used in a limited sense, in the scriptures of divine revelation.

That it is not always used in a limited sense (as some have had the hardiness to assert) will be evident to you, when I assure you (from a careful examination of the Septuagint translation, and the Greek testament) that the word is often, nay, by far oftener (perhaps as much as nine times in ten) used to signify an unlimited duration. Thus is the word (aioonios) used to represent the eternity of God, Gen. xxi. 33. Isai. xl. 28. Rom. vi. 26. It is used, likewise, to represent his attributes, which are surely everlasting, as Psal. c. 5. His mercy is everlasting. Psal. cxix. 142. Thy righteousness is an everlasting righteousness. It is used to represent the duration of the divine govern­ment, Dan. iv. 3. His kingdom is an everlasting kingdom.

This phrase is almost universally made use of, to repre­sent the duration of the saint's happiness, as well as of the sinner's misery. Isai. xxxv. 10. And the ransomed of the Lord shall return, and come to Zion, with songs, and ever­lasting [Page 21] joy upon their heads. Dan. xii. 2. And many of them that sleep in the dust of the earth, shall awake; some to everlasting life, and some to shame, and everlasting contempt. John iii. 16. For God so loved the world, as to give his only begotten son, that whosoever believeth in him, should not perish, but have everlasting life. Isai. xxxiii. 14. The sinners in Zion are afraid, fearfulness hath surprised the hypocrites. Who among us shall dwell with devouring fire? Who amongst us shall dwell with everlasting burning? 2 Thess. i. 9. Who (speaking of them that know not God, and obey not the gospel of our Lord Jesus Christ) shall be punished with everlasting destruction, from the pre­sence of the Lord, and the glory of his power.

We have proved, that the word (aioonios) refers, often, to an unlimited duration; and in order to prove that it doth so in this xxvth Matt. we observe, that it is here used to express the everlasting happiness of the saints, which, say our opponents, is proved by other phrases in scripture. But if this duration is unlimited, and appears so beyond dis­pute, then the duration of the punishment of the wicked is so, for the same phrase is used to represent the one, as the other: and the happiness of the one, is not only here, but in many other parts of scripture, contrasted with the mi­sery of the other. It is by no means probable, that a phrase, signifying a limited duration, in the beginning of a short verse, would be used, before the conclusion of it, to point out an unlimited one.

It hath been said, by some asserters of universal salvation, that those represented as standing on the left hand, are the sins of mankind, which are to be punished, while the men themselves escape: that men's sins are the tares, but they are the wheat.

This is a supposition almost too ridiculous to need any notice; but weak minds have been affected by it: it is proper, therefore, to say, that it is impossible, in the na­ture of things, to separate the sin from the sinner, because no action can possibly exist, separate from, or independent of, the agent. Is it possible that there should be murder without a murderer? Can the murder be punished, with­out the punishment of him who committed it? Is there any personality, any consciousness, any praise, or blame, [Page 22] in mere simple actions, separate from their agent? Let us only think a single moment, and we shall see the fallacy of this idea. Our thoughts, our volitions, our actions, are a part of ourselves; they depend upon us, and cannot be separated from us.

Shifting their position, the universalists have again said, that by the goats on the left hand, in this xxv Matth. are intended, the devils; but that the sheep, on the right hand, point out mankind.

But we shall find, if we look into the account, that both the sheep, and the goats, are addressed as persons of the same nature, under the same obligations to the same duties, in consequence of the relations they sustain. The goats are condemned, for the omission of the same duties, on account of the performance of which, the sheep are re­warded. But the devils are not bound to these duties; they are not placed in such a relation to mankind; nor are they so conversant among them, as to render it suitable for them to perform these duties. What man wishes the devils to feed, or give him drink? Who doth not deprecate their taking him in? Who desires such clothing, as these malevolent spirits would bestow upon him? Who desires their company, or wishes the devils to visit him, when he is sick, and in prison? And who, according to the account given of them, in holy writ, can suppose these duties to be incumbent upon them? And will, we ask once more, the righteous, and holy Judge of the world, condemn any of his creatures, bad as they may be in themselves, for not doing that which they are under no obligation to do?

In prosecution of the argument, drawn from the scrip­tures, to prove the eternal duration of the punishment of the wicked, we proceed to quote Matt. xviii. 8. Where­fore, if thy hand, or the foot offend thee, cut them off, and cast them from thee. It is better for thee to enter into life halt, or maimed, rather than having two hands, or two feet, to be cast into everlasting fire. In the next verse, this is styled hell fire; which proves plainly, that it refers to that state of punishment, upon which the wicked enter after death.

But this is still more plainly discovered, and the truth of our doctrine proved, by the parallel place, Mark ix. 43. Here it is styled; the fire that never shall be quenched; (eis to [Page 23] pur to asbeston). This adjective expresses the perpetuity of the punishment of the wicked, from its very nature. It hath a principle of subsistence within itself, which can be de­stroyed by no continuance, or perpetuity of distress. Thus the phrase, (asbestos,) is made use of, by naturalists, to express a kind of mineral, which was well known to the ancients, and is to us in these days. It is easily inflammable; but it never consumes in the fire. It doth not suffer the least diminution, nor separation of its parts, from the fire. Nor doth it decrease in its weight, from being burnt ever so long. This is a fact well known. And perhaps no one body in nature, can be produced, which more plainly points out, the unquenchable fire of the bottomless pit; which is continually burning, but still never exhausts its fuel; which preys upon the heart-strings of those who endure it, without putting an end to their existence, or diminishing their capacity to endure it.

Our Lord goes on, in verse 44, to speak of hell, as the place where their worm dieth not, and the fire is not quenched. The time shall never come, when the agony and distress, which is represented by the worm, and the fire, shall come to a period. It is plain our Lord meant, to point out the punishment of the wicked; of those who followed the dictates of their own corrupt hearts, and who would not deny themselves for his sake. It follows, therefore, that the time shall never come, when the punishment of these men (be it what it may) shall have a period.

In order to evade the force of this text, the advocates for universal salvation, explain it thus: The worm shall not die, and the fire shall not be quenched, while the wicked continue in purgatory, or a state of punishment. But, surely, this is to render the text perfectly nugatory: for the language of this interpretation is, as long as the worm lives, it shall not die: and as long as the fire burns, it shall not be quenched: the wicked shall be punished as long as they are punished! This is mere trifling with lan­guage: and interpretations of this kind, can make the bible mean any thing, or nothing. If these persons will examine the Septuagint translation of our text, they will find, that it expresses the sentiment thus: Where their worm shall never die, and their fire shall never be quench­ed: [Page 24] —which militates, entirely, with the interpretation they give, as well as with their sentiments at large.

Those who hold to universal salvation, in order to evade the force of the argument against them, drawn from the happiness of heaven being represented by a term, signifying an equal duration with the torments of hell, have observ­ed, that the scriptures speak of the happiness of heaven, as to its duration, in other terms, besides that of everlasting: that they speak of it, as incorruptible, &c. but they for­get, that the same argument may be brought to prove, the eternal duration of the punishment of the wicked. In our text, in Mark ix. the torments of hell are pointed out, by an unquenchable fire; a fire durable, and lasting in its own nature; and by a worm which knows no period to its existence; but always lives, and lives to gnaw. Surely these phrases convey an idea, of an inheritance for the finally impenitent, equally incorruptible, though far dif­ferent, in its nature, from that which is laid up for the saints in glory. We may remark, also, that the punish­ment of the wicked, is represented to us, as an everlasting destruction from the presence of the Lord, and the glory of his power.

The nature, the exquisite nature of the punishment of those who die in their sins, may be gathered from the metaphors, by which they are pointed out in the word of God. There is none of these more terrible, than that of fire burning, and consuming continually, without putting an end to our existence. Perhaps nothing causes keener anguish to the body, than the application of fire. That must, then, be a torment inconceivably great, which can, in any sense, answer to this metaphor.

The eternity of the torments of hell, is like vise conveyed by this metaphor, Rev. xiv. 11. And the smoke of their tor­ment ascendeth up FOR EVER and EVER; and they have no rest, day nor night, who worship the beast, and his image, and whosoever receiveth the mark of his name. The design of this text cannot be mistaken; we know that it refers to future punishment; and it is peculiarly observable on this account: the phrase, by which the duration of this pu­nishment is expressed, (eis aioonas aioonoon) is universally applied, both in the old, and new testament, to an unli­mited [Page 25] duration. It is not, in a single instance, used to express any other. It is never applied, to point out a li­mited term. And we would ask our opponents, whether they know of any Greek phrase, used in the bible, in the writings of the fathers of the church, or profane authors, which conveys a stronger idea of eternity? This phrase is made use of, in scripture, to signify the duration of that Being, who liveth for ever and ever; as also the everlast­ing misery of the grand enemy of mankind. It is used, also, Rev. xix. 3. as well as in this place, to point out, the duration of the punishment of such, as die in their sins; and can mean nothing short of an eternal one.

In addition to the texts, already quoted, to prove the eternity of hell torments, we will now suggest to your consideration, two or three, in which it is, in so many words, said, that all men shall not be saved.

And the first, is the declaration of our Lord himself, Matt. xxii. 14. For many are called, but few are chosen. This is a moral, drawn from the parable of the marriage feast; and of the man, who had not on the wedding gar­ment. The expression is plain, and without limitation; and must mean, at least, as much as this: that every one, saint and sinner, with the wedding garment, and without it, shall not finally inherit the kingdom of heaven. If it means not as much as this, it means nothing: and this is all the use, which we purpose, at present, to make of it.

More express, if possible, is that assertion of our Lord, in his sermon upon the mount, Matt. vii. 13, 14. Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction; and many there be, which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life; and few there be that find it. Here Christ himself says, that there are but few, comparatively, who find the way to eternal life. How diametrically con­trary to this, is the proposition, that all shall at last find it, and be happy!

In one of the journeys, made by our Lord, when upon earth, a certain person came to him, and asked a question, highly important: Lord, are there few that be saved? To this, Christ replies, in a manner similar to his declaration upon the mount: Luke xiii. 24. Strive to enter in at the [Page 26] strait gate; for many, I say unto you, will seek to enter in, and shall not be able. He then goes on, in a parabolical manner, to point out, the miserable fate of those professors of religion, who delay their preparation for death, till it comes upon them; the addition which it will make to their sufferings, to behold the happiness of others, and the numbers of Gentiles who shall obtain the kingdom of heaven; while the Jews, who thought, they alone should possess it, are cast out. Now, if there are any, who shall seek to enter into the kingdom of heaven at the last day, (for to this, Christ evidently refers,) and shall not be able, then there will be some excluded thence, and of conse­quence, all will not be finally saved.

These plain, and positive assertions of our Saviour, seem as if they demanded our assent, and must lead us to be very careful how we indulge to an hope, totally inconsistent with them.

We argue our doctrine,

IV. From the limitation, with which all the promises of the gospel are attended.

These promises are not made, universally, to all men: or, it is not engaged to all men, let their character be what it may, that they shall share in the blessings, which this gospel promises. It is only to persons of a certain cha­racter, pointed out in the gospel; to such as believe, re­pent, are born again, hope, trust, overcome, are obedient, or hold out to the end, that salvation is absolutely promised, and engaged. Men of a different character; such as disbelieve, and reject the gospel; such as live, and die in sin, unre­pented of, and unforsaken, are the objects of gospel threat­enings. Thus, when it is promised, he that believeth, shall be saved; it is, at the same time, threatened, he that be­lieveth not, shall be damned. But it is needless to quote texts to this purpose; your own constant observation must fur­nish you with them.

I ask, now, what man hath any right, to take any en­couragement, from any one of these promises, unless he possess the character, to which the promise is made? I ask the asserters of universal salvation, whether they can pro­duce a single promise of the gospel, made to an unbeliever, a rejecter of gospel grace, a constant, and allowed violater [Page 27] of every command of God? And if they could, whether this would not, at once, render every distinction of cha­racter, totally unnecessary? If the gospel promises salva­tion only to men of a certain character, have any a right to expect it, but such as sustain this character? Or, can a dispensation, which confines its benefits, in all its decla­rations, and proposals, to such as submit to it, be extended to all men, without exception? Must not the plan of me­diation, be essentially altered, in its nature, before this can be the case? What minister of religion will stand up, and tell his people, "whether you accept of the gospel we preach to you, or no: whether you submit yourselves to its directions, or not: whether you are good, or bad: righteous, or wicked; yet you shall share in gospel bene­fits, and be happy at last?"

The eternal duration of the punishment of the wicked, is argued,

V. From the nature of vicious habits.

These are strong, and immovable by any power, short of omnipotence itself. When a man hath contracted an ha­bit of thinking, and acting in a particular way: when he hath imbibed a love, and strong inclination to it; and thus prefers acting, in this way, to any other, he cannot, without an extraneous power exerted, fall into a different way; because this would be to suppose, that he could choose a thing, and refuse it, at the same time.

The word of God constantly represents vicious habits in this light, and points out the necessity of an exertion of divine power, in order to overcome them. The strongest metaphorical expressions, as well as plain, and express de­clarations, are used to convey to us this truth. Can the Ethiopian change his skin, asks the prophet, Jer. xiii. 23. or the leopard his spots? then may ye also do good, that are ac­customed to do evil. Our Saviour, in so many words, as­serts, John vi. 44. No man can come to me, except the Father, who hath sent me, draw him. Thus do the scriptures speak of the inveteracy of vicious habits.

If they are thus inveterate, and the impenitent die un­der the influence of such habits, or inclinations, (as, ac­cording to the supposition, they do,) they must remain, for ever, under the influence of them, unless a divine pow­er [Page 28] or is exerted upon them. But in the word of God, (whence all our knowledge of this matter arises,) we are not told, that any such power shall be exerted: but, on the contrary, are led to conclude, that they will be given over to the influence of their own corrupt, and vicious hearts. Thus is it solemnly asserted, Rev. xxii. 11. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him he righteous still: and he that is holy, let him be holy still. This text plainly declares, that in whatsoever situation, with respect to their moral cha­racter, men are found, at the time of which it speaks; in the same situation, they shall remain. That this time is the day of judgment, is evident, from the verse which fol­lows: And behold, I come quickly; and my reward is with me, to give every man according as his work shall be. Whence it follows conclusively, that in the same situation as we are found, at the time of judgment; whether holy, or not holy; believing, or unbelieving; in that same situation shall we remain, throughout eternity.

It is most certain, that vicious habits strengthen by in­dulgence. The longer we give way to, and are under the influence of them, the more we are attached to them; the less willing we are to be divested of them, and the more forcible they grow; like a river, small at its source, but increasing as it flows, till its torrent becomes irresistible. If the wicked, then, die under the influence of such ha­bits; if their souls are filled with malevolence to the God who made, and the beings who surround them; if, as we have seen, no alteration will be made upon them beyond the grave; then they must increase in this malevolence, and the expressions of it, to all eternity. Their souls will not be at all more reconciled to God, or one another, by the torments they undergo; but they will be continually increasing in their rage and enmity.

We are led to this idea, by an expression used by our Lord, in an exposition of a parable of his, Matt. xiii. 49, 50. So shall it be at the end of the world; the angels shall come forth, and sever the wicked from among the just; and shall cast them into the furnace of fire: there shall be wailing, and gnashing of teeth. This latter expression is always used, in scripture, to convey to us, an idea of the highest degree [Page 29] of rage, and malevolence; the utmost exacerbation of an­ger. Thus saith Job, xvi. 9. He teareth me in his wrath, who hateth me; he gnasheth upon me with his teeth. The same expression is used, to express the rage, and cruel passion, which filled the breasts of the Jews against Ste­phen, when he had faithfully reproved them for their sins, Acts vii. 54. When they heard these things, they were cut to the heart; and they gnashed on him with their teeth.

When, therefore, hell is described as the place of gnash­ing of teeth, we are led to conceive of the rage, and impo­tent resentment, which fills the breasts of the miserable inhabitants, against God, and goodness. From the in­dulgence, and unlimited expression of this rage, according to their ability, it will increase, and gain strength, instead of being diminished, or abolished; and of consequence, they will, to eternity, remain under the influence, and punishment of it. We argue,

VI. That the doctrine of universal salvation, is not true, because it hath a tendency to diminish, and enervate the motives, by which men are urged to embrace the gospel.

No doctrine can come from God, which hath a tendency to introduce licentiousness, or lead men to despise the law, or gospel of God: for this would contradict his nature, which is pure, and holy; and would be totally inconsist­ent with, and opposite to, the other doctrines of the gos­pel of Christ: for he came into the world, not to destroy, but to fulfil, the law of morality.

We know that one of the most strong, and powerful arguments, used in the scriptures, to quicken men to em­brace the gospel, and submit to its precepts, is drawn from the fatal consequences, with which a rejection of them, and disobedience to it, will be attended. We are warned to flee from the wrath to come. Knowing the terrors of the Lord, the ministers of religion persuade men. Sensible that the wrath of God is revealed from heaven, against all ungodli­ness, and unrighteousness of men, they beseech men, in Christ's stead, to become reconciled unto God. And they use the ter­rors of the law, as the most powerful inducement, to a­waken sinners from their stupid lethargy, and rouse them to attend to their most interesting concerns.

And, in the present melancholy state of human nature, [Page 30] these are the most energetic motives, which can be used with men; and they are the most likely to influence their minds. We know that mankind are not governed by a sense of rectitude: They have not such a respect to the Deity, as to cause them to follow a course of conduct in­consistent with their passions, in order to please, or to ho­nour him. We know, on the contrary, that they are universally attached to sinful indulgences: They love iniquity of every kind, and follow it with greediness; Nothing, therefore, but the terror of heavy punishment, the apprehension of endless ruin, will excite them to for­sake their sinful courses, and take up with a new course of thinking, and acting. Mankind are not affected with a sense of gratitude, for benefits received: neither are they ingenuous enough, to be broken off from vice, and excited to virtue, by any motive, short of ruin and destruction.

That doctrine, then, which hath a tendency to enervate the force of this argument, hath a tendency, likewise, to prevent the effect of the gospel upon the minds of men, and of consequence to introduce licentiousness. But the doctrine of universal restitution, hath this tendency, be­cause it assures men, that, let them act as they will, be they good or bad, righteous or wicked; although they live and die with the most confirmed inveteracy to Jesus Christ, to his gospel, to his people, and his ways; yet the time will come, when they shall get to heaven. Bring men to believe this, and in vain shall we urge upon them the deformity of vice, and the excellency of virtue:—in vain shall we declare to them, the plain and positive com­mands of God:—in vain shall we address their reason, their gratitude, their ingenuity. The voice of criminal incli­nation will sound still louder, and will be obeyed. Di­vested of these friendly terrors, they will gratify every vicious propensity, without a check; and will mount to the highest pitch of wickedness.

This we know to be the case; because even the appre­hension of everlasting punishment, is insufficient to restrain depraved man, from criminal indulgences. Though he believes, and knows, that everlasting misery, and anguish, will be the consequence of sin, allowed, and persisted in; yet, with all his apprehensions about him, he rushes on the [Page 31] thick bosses of the divine buckler, and dares almighty vengeance. Though he may feel himself singed with the flames of the bottomless pit; yet, still he sins, and sins again. So strong is the force of natural corruption!

And if apprehensions of everlasting punishment, are insufficient to restrain the sinner, how much less will the fear of a few ages of purgatory, to be succeeded by endless bliss? With how keen a relish, will he follow the dictates of every sinful propensity? His purgatory will be short; it will be but a point, when compared with eternity; and heaven will make amends for all! Thus will the sinner reason; and indeed, were this doctrine true, his reasoning would be just.

Doth not this thought prove, to every man's feeling, and conviction, the pernicious consequences of a doctrine, so pleasing to human nature? Have we any need to di­minish the force of those motives, by which men are, in any degree, restrained from the practice of sin? Shall we, in this age of licentiousness, throw down any barriers, by which men are kept from sinful indulgence? Let the friends of the doctrine of restitution, reason as they may; yet we do know, that men will indulge themselves more freely in sin, if they believe it to be punished only for a limited time, than if they thought it would be followed with everlasting misery. It is not acting a friendly part to mankind, then, to take away the force of this restraint.

Were men to act, universally, under the belief of the doctrine of restitution, and indulge, without fear, to every propensity within them, which was not prevented by the force of human laws, in what a state would society soon be? Every thing that could escape the censure of the judge, would be acted without controul; and this would would be a constant scene of murder, rapine, and theft! Every moral, every religious tie, which interfered with their passions, would be burst asunder, with equal case as Sampson's flaxen cords; and riot, anarchy, and confusion, would universally prevail!—Blessed consequences of this gentle, lulling doctrine!

However contemptibly religion, and its considerations, may be viewed by some, in the present day; yet we have every reason to believe, that the fear of everlasting misery, [Page 32] in the world to come, restrains very many, from indulging to courses, which they would otherwise strenuously pursue! The apprehension of this ruin, keeps hold of many a man's conscience, which nothing else could bind; and makes him shudder at the thought of crimes, which he would otherwise freely commit! Take away this restraint; make him believe, that whatever he does, or says, yet he shall be happy at last; and he will become the most abandoned of men! Now he doth much wickedness, with eternal destruction before his eyes:—to how much more would he indulge, if this restraint was taken away!

HAVING adduced a number of arguments, by which we suppose it to be proved, that the duration of the punishment, of such as die in their sins, shall be eternal; we come now to answer the objections, which are produced against this doctrine.

OBJ. 1. And the first, to which we shall attend, is, That this doctrine is inconsistent with the divine mercy.

Men are very apt to judge of the divine character, and dispensations, from their own limited and contracted views. They bring the Almighty down to their standard, and pronounce, that he can consistently do this thing, and cannot do the other, with as much confidence, as if they had known the mind of the Lord, and been his counsellors.

But it is to be remembered, that God is in heaven, and we upon earth; and therefore we cannot form adequate conceptions of him, or his ways. Our knowledge is ex­ceedingly limited—we have no precise ideas of the world about us—we have not adequate conceptions of ourselves, of our own existence, and properties. We dare defy all the philosophers upon earth, to describe, with precision and truth, the manner in which their minds influence their bodies, when they will to move a single finger! And shall such creatures, who are of yesterday, and know nothing, set themselves up to determine, what is consistent with the divine mercy, and what is not? Shall they bring the [Page 33] infinite Jehovah to their standard, and presume to say, that one thing is right for him to do, and another is not? —Surely, this is a knowledge too wonderful us. Let us remember, too, that we are parties, interested in this case; that we are determining, what mercy and favour shall be shewn to ourselves: and this circumstance alone, is suf­ficient to disqualify us, from judging rightly in the case.

Let us search the word of God:—if this reveals the doctrine of eternal punishment, it is sufficient to demand our assent, and prove to us, also, that it is perfectly con­sistent with his mercy. When we have once established in our minds, that the scriptures are a revelation from God, we are bound, if we would act rationally, to believe every thing they say, how much soever it may surpass our reason. We know that the Almighty will not impose upon us—we know, too, that he cannot be imposed upon, or reveal that for truth, which is falshood—we are assured, that he knows what is consistent with his mercy, and will do nothing but what is perfectly right. If, then, the doctrine we have been supporting, is founded upon scrip­ture, (of which, judge ye!) it must stand firm, and estab­lished; and this objection doth not, in the least, affect it.

But even, on the views of the objectors, we are not sure, that such a punishment, as we have been speaking of, is inconsistent with the mercy and goodness of God. What should we think of a legislator, who guarded his laws with a sanction inadequate to their importance; and who suf­fered his lenient disposition, so to influence him, as to forbid any capital punishment to be inflicted, in any case whatever? What should we think of a judge, who was to acquit, and pardon all who were brought before him, were they innocent or guilty? Should we esteem his character complete, because his tenderness of disposition, would not permit him to cause any misery, or unhappiness, to the most abandoned criminal, that was judged by him? What consequences would this soon have upon society; and what crimes would it not occasion? The answer, and the appli­cation, is easy.

The welfare of society, requires the punishment of those, who violate its laws, in order that they may be re­garded; and that the end, for which government was [Page 34] instituted, may be answered. And this punishment must be adapted to the nature of the offence, in order to its answering the purpose: if it is not, the law, and the law-makers, will be both of them contemptible. The laws of God are guarded with such a sanction, as we have endea­voured to shew, in the past subject. If, then, it is not executed, will it not be dishonorary to God? If he de­nounces threatenings, which he means not to execute; if he declares absolutely, that he will do that, which, it af­terwards appears, he never designed, nor thought of do­ing; will it not give us the idea of weakness, and want of veracity, in him? And must not his government be con­temptible, in the sight of all beings?

We know not of what importance the eternal punish­ment of the wicked may be, to promote the happiness, and maintain the order of universal being. We know not but that the inhabitants of innumerable worlds, may be restrained from sin and folly, by beholding the miseries of this. We know not what effect the sight of the misery of the wicked, may have upon the saints and angels in hea­ven, to preserve them in their integrity: for though we are assured, that they shall preserve it, yet we know not but that it may be in the way of means and motives. So much as this we know, that the punishment of the wicked will display, to all persons, and all worlds, the glory of the divine justice and holiness.

If God hath declared to sinners, that the consequences of their crimes shall be eternal death; and they, with this consequence before their eyes, freely and voluntarily do that, to which this punishment is annexed, can they charge God with injustice, and want of mercy, if he inflicts it upon them? Are they not paying the price, which they knew they should have to pay, for their vicious indulgence? What plea will they have to make, to excuse them from suffering it? Will not their mouths be stopped, and their souls become guilty before God? They knew, when they commit­ted sin, that this would be the consequence of it; and who, but themselves, can they blame, if they feel this conse­quence?

We are always to remember, that God is just, as well as merciful. Indiscriminate mercy, in a judge, is injustice. [Page 35] God owes something to his rectitude and holiness, to his aversion from sin, as well as to his mercy. One perfection is not to swallow up another, or crowd it out from exercise.

Strict, inflexible justice, requires the everlasting punish­ment of the sinner, who here refuses and rejects offered salvation. This, our antagonists will not deny. And is it right, that mercy should overcome the dictates of justice, in every instance whatever? The answer is easy.

Our antagonists ask, whether we wish, or desire, the worst enemy we have in the world, to be eternally misera­ble? We answer, with truth, in the negative!—They ask again, is not God more compassionate than you? We re­ply, without doubt; but he is more just too. A man of true humanity, never beheld a criminal executed, without wishing to reprieve him, if it could be done with safety to society. But his compassion would be weakness, if he wished to spare him, and let him loose again, to murder, rob, and destroy. It may be said, that the com­parison does not hold: but we ask, who first introduced it?

Upon the whole, if we consider our utter incapacity to judge, with precision, upon the divine nature and will; the certainty with which we may depend upon what re­velation declares; if we realize, again, what, even in our view, belongs to the character of a just judge; and re­member, that the divine justice is as truly amiable as his mercy; we shall see the objection to have no weight.

OBJ. 2. It is objected again, that no punishment can be just, but that which is calculated for the good of the offender.

This is not true; for capital punishments, for certain offences, are prescribed by the law of God, and adopted by every nation. Such capital punishments, reaching to the life of the offendér, cannot be calculated to promote his good. Let men (if they will be governed by their own ideas) only reason upon the doctrine before us, as they do in other cases, and many difficulties will vanish, which now obstruct the truth from their view.

We reject, with horror, the idea, that the Almighty punishes any, from the same principle, which, in man, is revenge, or resentment—we know, that he hath no male­volence [Page 36] in his nature; and we may be assured, that, if he punishes any of his creatures with an infinite punishment, it is because he sees it necessary, fit and right, that he should do so. God will do no wrong, nor injury, to any of his creatures; but will manifest himself to be just, and merciful in his conduct, towards them.

OBJ. 3. We will now proceed to consider those texts of scripture, which are produced to prove, that all men shall be saved.

And here we must remark, that no scripture is of pri­vate interpretation—that we are not to form our ideas of a doctrine, from a single text of scripture, or from several such, how plausible soever they may appear, if that doctrine contradicts the general run of scripture, and is inconsistent with the universal ideas held out by the word of God. The Holy Ghost is the best interpreter of his own mean­ing—he best knows what he intended by his own decla­rations— for what man knoweth the things of a man, save the spirit of a man which is in him? Even so, the things of God knoweth no man, but the spirit of God. 1. Cor ii. 11.

The first text produced by the universalists, which we shall mention, is, 1 Tim. ii. 4. Who will have all men to be saved, and to come unto the knowledge of the truth. This, our antagonists say, proves, that God is willing that all men shall enjoy eternal life; and that they shall actually do so.

We agree with them, that there is salvation for all men: that this is freely offered to the chief of sinners in the gospel: that it is God's will, that they should accept of it; nay, his positive commandment.

It is the will of God, that all men should both now, and hereafter, obey his commands, and be perfectly holy. Who will say, that God doth not will all men to do as, he requires them? But we know, that they do not comply with his will; neither doth he exert his almighty power, to make them do so. All men are not holy, and yet the apostle saith, 1 Thess. iv. 3. This is the will of God, even your sanctification. God never wills men to be any other­wise than holy, for he commands them all to be so: but we see he leaves them to their own choice; and if they will not obey his commandments, he will punish them ac­cordingly. There is nothing in the text produced, which [Page 37] proves more than this, that God commands, and therefore wills, all men to believe, to be holy, and [...] salva­tion. This is agreeable to him; and he [...] agreeableness, by the pains which he [...], in every age of the world.

Besides, this text hath a direct connection with the ex­hortation of the apostle, v. 1, 2, [...]. I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all in authority, that we may lead a quiet and peaceable life, in all godliness and honesty: for this is good and acceptable in the sight of God our saviour, who will have all men to be saved, and to come unto the knowledge of the truth. As a motive to quicken the Christian minister, to whom he wrote, to pray for the progress of the gospel, and the happiness of mankind in consequence, the apostle declares, that such prayers would be acceptable in the sight of God; it was grateful to him, to have prayers made for the progress of the gospel, because God willed, and commanded all men to submit to it, and be saved. He was not to confine his good wishes and prayers to one nation, or part of the world only, because God did not mean thus to confine the blessings of it; but willed all men to believe, and obey it. The subsequent context proves this interpretation to be right— for there is one God, and one mediator between God and man, the man Christ Jesus, who gave himself a ransom for all, to be testified in due time. Men ought not to worship idols, when there is but one God—they ought not to despair of pardon and acceptance, because there is one mediator between God and man—they may be assured, that, let their nation or character be what they may, they are still welcome to his mediation, for he died a ransom for all; and he shall be testified as a saviour to all, in due time—the period shall arrive, when the gospel shall be preached to every creature, and have an universal spread.

Coming to the knowledge of the truth, is mentioned, in this text, as necessary to salvation: but if all men shall enjoy it at last, let them be ever so ignorant, or ever so wicked, then how can this knowledge be necessary to salvation?

When it is said, 1 Tim. iv. 10. that God is the saviour of [Page 38] all men, especially of those that believe, it evidently refers to a temporal salvation; to support under, and deliverance from, outward affliction; because it is thus introduced— for therefore, we both labour and suffer reproach, because we trust in the living God, who, &c. All men, in every age, and every country, experience a greater or less degree of this salvation: but those who believe; and are thus savingly interested in gospel blessings, may depend upon special, and peculiar supports, under troubles of every kind.

The latter part of the 5th Rom. is quoted by our opposers, to support their sentiments: but if we consider it atten­tively, and compare it with the connection in which it stands, and other declarations of the same apostle, we shall find, that the general truths, meant to be conveyed by St. Paul, are these—that, although one sin involved the whole world of mankind in misery, yet, under the gospel, many and aggravated offences, should not prevent any man's salvation:—that we are placed, by the grace of God, in a state of probation, far preferable to that of Adam, because one fall ruined him, but we may be pardoned many offen­ces:—that believers, under the gospel, are entitled to greater privileges here, and greater glory hereafter, than Adam was, in innocence; and therefore the grace and goodness of Christ hath abounded far above the sin of Adam:—we were lost in one, we may be saved in one, if our own folly and perverseness prevent not.—If every ill consequence of the fall of Adam, is removed from every man, and he is in a better situation than he would have been if Adam had retained his innocence, (as the declara­tion of the apostle must prove, as it is interpreted by the universalists); then why do so many troubles and distresses remain among men; and why is any punishment inflicted upon them even here—why is not this world a paradise— and what right hath death to deprive us of existence here? It may be said, with truth, that these are necessary; that the happiness of the whole, is promoted by the sufferings of a part. But if it is necessary, that punishment and suf­fering should take place now, who can say, it will not be equally necessary to eternity? For, the same reasons, which make it right and fit for God to inflict temporary punish­ment, will make it equally right and fit, for ought we, or the universalists know, to inflict eternal punishment.

[Page 39]The assertion of the apostle, 1 Cor. xv. 22. For as in Adam all die, even so in Christ shall all be made alive, is an­other text, upon which some unthinking asserters of uni­versal redemption, found their belief:—but if we examine the chapter, from beginning to end, we shall find, that it is addressed only to, and speaks only of, saints, or believers in Jesus Christ; such as believed, as were not yet in their sins, as should be the first fruits of Christ at his coming. But was not this the case, the apostle is speaking, for ought that appears, of nothing more, nor less, than a resurrection from temporal death. The idea, conveyed by his words, is simply this:—As all men are subject to temporal death, in consequence of the fall of the first Adam, so all men shall be raised to natural life again, at the resurrection, in consequence of the sufferings of the second Adam. Of the resurrection of the body, and of that only, is the apostle discoursing, in this chapter; and to make the text quoted, refer to eternal salvation, is neither more, nor less, than wresting its sense.

The declaration of the apostle, with respect to the time when Christ shall deliver up the mediatorial kingdom to the Father, is another text, quoted by our opposers, to prove their sentiments: 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. If we examine these texts, in the connexion wherein they stand, we shall find, that the apostle is still speaking of the day of the resurrection, when a final period shall be put to all the op­position to his designs, which Christ hath met with, from men and devils: that death, which now reigns over all, both good and bad, shall then be subdued: he shall ac­complish all that he had in design, when he took upon him the human nature: he shall appear to have glorified his Father's mercy, and his justice, and shall give up the office of a mediator, so as that he will plead no more for the pardon of the sins of any, who then remain without an interest in him; but will leave them to the consequences of their perverse rejections of him. These things shall take place at the day of judgment; for then, which in­troduces [Page 40] the text we are considering, immediately succeeds, and of consequence hath reference to, the time of Christ's coming: by which phrase, the day of judgment is frequently pointed out in the new-testament; and therefore hath re­spect unto it. Now, if there are any, who are declared to be rejected of Christ, in the judgment day (and that there are, Matth. xxv. and other places of scripture, assure us), then they will be for ever rejected of him, for he will act no longer in the character of a mediator—there will be none to save them. This declaration, then, instead of proving the contrary, asserts, implicitly, the eternal dura­tion of the punishment of the wicked.

In 1 Joh. iii. 8. it is said, He that committeth sin, is of the devil; for the devil sinneth from the beginning: for this pur­pose, the Son of God was manifested, that he might destroy the works of the devil. This, strange as it may appear, is de­clared to be a strong proof, that all men shall be finally saved. But who, without a favourite system to support, would have thought of putting any other interpretation upon the words, than simply this?—All who live in sin, and will not forsake it, are of the devil: Christ came into the world, to destroy sin, to bring men off from it: no man is, therefore, subject to Christ, or can be entitled to his blessings, who lives in sin.—View it in its connexion, and in its plain, obvious meaning, you will find it to be parallel to those— No man can serve two masters.—Do we, then, make void the law, through faith? God forbid: yea, we establish the law.—But, even in the sense of our op­posers, it proves nothing in their favour: if we suppose sinners to be meant, by the works of the devil, we know that they shall be punished with an everlasting destruction, from the presence of the Lord, and the glory of his power. Their punishment is pointed out in the word of God, by the term, destruction: and the text will, in this sense, prove no more nor less than this, that Christ came to pu­nish, and destroy the finally impenitent.

It is said, that if the devil punishes men to all eternity, then so many as are subject to it, are suffered to live in rebellion against God; and he is deprived of their service to all eternity. But this is surely begging the question, because we suppose, and believe, that God's justice is ho­noured, [Page 41] and his glory promoted, by the punishment of the wicked, as truly, as by the rewards of the righteous. No one imagines, that the devil holds a sovereignty inde­pendent of the divine permission: he is no more than the executioner of the divine justice, upon those who merit punishment. Let his enmity be ever so great, against God and goodness, he may still be made use of, contrary to his will, or purpose, to answer the ends of both. Sin is now permitted, to fulfil wise and good purposes. With­out doubt, Omnipotence could prevent its existence—it doth not—he hath sufficient reasons for this permission now; and who can tell, but that these reasons may exist for eternity?

It is most certain, that God will procure his tribute of praise, from all created beings, in one way or another: if they will not glorify his mercy, they shall glorify his jus­tice. He will be defrauded of his praise by none of them; but they shall all answer, one or other valuable purpose, to this end. In this sense, shall every creature, that is in heaven, and upon earth, and under the earth, worship and praise God.

We ought, when we go about to examine the scriptures, to do it with a mind open to conviction. The misfor­tune and the sin of many, is, that they first embrace a doctrine, and then go thither to find proof and support for it; whereas, we ought to go, with minds open, and unprejudiced, to this fountain of instruction, and gather thence, what is truth or falsehood.

Again, we repeat, that one scripture is to be compared with another; and we are not to take detached parts of it, or single phrases, and thence raise our sentiments; but we are to examine into the general run of its declarations, and form a judgment according to them. Thus, as to the subject concerning which we have been treating, when we find, that there is such a striking difference made be­tween the characters of the righteous and wicked; when we see so many plain assertions, that the wicked shall be everlastingly punished; when we know, that the blessings of the gospel are promised to those only, who submit to, and obey it; when we find it also expressly declared, that many are called, but few chosen; or, in other words, that [Page 42] there are few who are saved; we should not, because some single, detached expressions seem to favour a contrary supposition, give up so important a truth. We know, that all men, without exception, reap some benefit from the sufferings of Christ; that all men are offered an interest in them; and that it will be their own fault, if any reject such an interest, and fall short of eternal life. We should therefore, to keep up the analogy of faith, understand the general expressions of all, &c. in some such sense as this.

We ought always to examine the connexion, in which any text of scripture stands; for this must be taken into view, in order to determine its true meaning. We may prove any thing from the bible, or any other book, if we take only detached sentences, without respect to their connexion.

The sentiments and opinions of some of the fathers, and others in later times, who are styled eminent, distinguished characters, are brought to prove, that there shall be a restitution of all things, (in the sense of the universalists). But this doth not appear to be a very cogent argument. Had we made use of it; had we (as we might) have produced the universal testimony of all those, who were styled the orthodox part of the church, we should have heard a loud outcry, about a bigoted, superstitious at­tachment to long received notions: we should have been directed to examine, and judge for ourselves, and informed, that the sentiments of no man influenced the judgments of our opposers. But thus it is, when a reflection suits one side of the question, it is adopted with eagerness, and it is very right: but if it is, with equal propriety, used on the other, it is matter of scorn and ridicule.

Some divines of England—men, indeed, of a very wandering, unsettled turn of mind—with two of the fa­thers, who wrote in the early ages of Christianity, have been cited, as holding the doctrine which we have com­bated. Origen, and Clemens of Alexandria, are these two fathers; both of them persons deeply immersed in the Platonic philosophy, and subject to strange whims and conceits. Those who are acquainted with ecclesiastical history, know, that neither of them were esteemed right, by the contemporary church, in this, and in other parti­culars. [Page 43] Origen held to the recovery of all the devils, as well as all fallen men; and perhaps he had as much reason for the one sentiment, as the other.

No one means to dispute the antiquity of this doctrine; some believe it to have been one of the first which was preached to Adam:—he heard, and, unhappily for us, he believed it. Satan, many think, delivered it to our com­mon parents in this language, Ye shall not surely die. He tempted them to think, that God could not, with justice, or that he did not design to execute his threatenings upon them. He persuaded them to believe, that they should not suffer the death denounced against them. The artifice succeeded, and Adam was undone.

Let us not be lulled to sleep in the same manner. We must not flatter ourselves, that, let us live as we list, all will be well at last. We must not flatter ourselves that God will not execute his threatenings. He is just; he is true; he is upright, as well as merciful. Let who will tell us, that, though we live in sin, and die impenitent, yet we shall be happy at last, we may be assured, that it is the syren song, which beguiled Adam to his ruin; and that, if we heed it, it will issue in the same manner, as to us.

You will extend your patience a little longer, while we make a few observations upon the purgatory, to which some universalists have had recourse, in order to avoid the disagreeable consequences, which may be drawn from their doctrine.

Perhaps the phrase, purgatory, may be deemed invidious; but there can be no word which will express the idea of a state of purgation more concisely. It is a phrase, adopted by the church of Rome, to point out a situation similar to that upon which wicked men (according to our oppo­nents) enter at death. "It is," saith cardinal Bellarmine, "a certain place, in which, as in a prison, those souls are purged, after this life, which were not fully purged in it; that being so purged, they may be able to enter into hea­ven, into which no unclean thing can enter." ^* Whe­ther [Page 44] this definition agrees with the ideas of the univer­salists, they, and we, must judge for ourselves.

This purgatory must be a new state of probation, or only a state of temporary punishment. If it is considered as another state of probation, the consequence will imme­diately follow, that, let a man live as he may; let him neglect every religious and moral duty; let him live and die ever so abandoned; it will have no effect upon his eternal happiness, because he is to enter upon another state, in which he shall have opportunity to rectify the mistakes committed in this, and secure his eternal felicity. This strikes at the root of society, and hath a tendency to deprive men of some of the most salutary restraints, which deter them from acts of outrage and wickedness. It is a consequence, which our opponents themselves, do not love should follow.

But whatever consequences might follow from it, yet, if it was a scripture doctrine, we ought to embrace it, and leave consequences with him, who is able to take care of them. But this is not the case: the scriptures, on the contrary, lead us to consider the present, as a state of existence, in which our characters are to be form­ed for eternity: that the present, is the only time, in which we can secure an interest in the gospel salvation: that if we let slip this opportunity, the door will be shut upon us, and we shall be finally excluded from all title to gospel benefits. The same scriptures represent death, as putting an end to our opportunities of doing, and getting good: we are charged, whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. Eccl. ix. 10. Our state of existence beyond the grave, is re­presented as a state of inactivity, with respect to the sal­vation of our souls; as the place where no man can work. One of the principal arguments, to excite us to exertion in the concerns of our souls, urged in the word of God, is that drawn from the present's being the only time for us to do so, and our immediate entrance, at death, upon a state of fixed happiness, or misery. We are no where told, that we shall have opportunity to repent, believe, and perform good works, after death: it is no where said, [Page 45] that, let us mistake as we may now, we shall have oppor­tunity to rectify it hereafter: but it is positively said, It is appointed unto all men once to die, and after death is the judgment.

We all agree, that it is lawful to pray for those who are in a state of probation: but if souls are so after death; if they are not finally fixed in weal or woe, why may not we fall to praying for the dead; praying, either that they may be preserved through the next state of probation, or speedily delivered from the pains and penalties of pur­gatory? But this would smell too strongly of old mother church.

If we view this purgatory as a state of temporary pu­nishment, to be certainly succeeded by an eternity of glory and happiness, we shall consider the damned in hell, as in the same situation with good men here upon earth: they are enduring affliction and distress, in order to qualify them the better for glory and happiness: they may, with the highest propriety, adopt the language of the apostle, and say, 2 Cor. iv. 17, 18. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen, are temporal, (or temporary); but the things which are not seen, are eternal. They must view their pre­sent punishment, as necessary to their future happiness: they may submit to it with great patience, because they know it to be temporary; and may look beyond it, with ineffable transport, to an eternity of happiness and glory. These same motives support good men, under the sufferings of human life; so that saints in this world, and sinners in hell, in the next, will be in the same situation: the latter, indeed, will have one great advantage—they are sure of heaven at last: they may pass their state of suffering with great content, because they have a full assurance of eternal life; while many precious saints of God, upon earth, go mourning, all the day long, under doubts and uncertain­ties, as to their future state.

These absurdities follow, upon the doctrine of a purga­tory. And, indeed, when we once take up our foot from the doctrine of eternal punishment, we know not where to [Page 46] set it down; we know not of what nature, or duration, the punishment of the wicked will be: indeed, we know not that they will have any at all; for much more may be said, with probability, to prove, that they shall be annihi­lated, than that they shall be subject only to a temporary punishment.