To Mr. Mather.

AS the subject before us is the common salvation, I take li­berty to lay aside your addition, as that which no way be­longs to the point in controversy, and consider myself as on a per­fect level with you, (your superiority in years excepted, to which I mean ever to have a due regard) that I may write with that free­dom and plainess, that becomes one, contending for a truth, which I judge, of equal importance to all the descendants from apostate Adam. I remember to have heard this observation, that while we are attempting to pull down our neighbour's one idol, we are in danger of setting up two of our own; but I hope I am not so ignorant of the pride of the human heart, and the devices of the grand adversary, as to think myself not equally liable with others engaged in controversial writings, to contend for victory and triumph, rather than truth; and of being influenced by the vanity of my carnal mind, rather than the meekness and gentleness of Christ. To him who is able to keep me from falling into the condemnation of the devil, I now commit myself, and proceed to the remarks proposed; may they be made with that meekness that becomes the man who fears God, loves his truth, doth not despise, but love his neighbour.

NOTWITHSTANDING the many objections I have against your performance, I must acknowledge there are some things in it that justly demands one's attention, in the premonition to the reader; your bringing up to view, Matthew 7, 13, 14, the exhortation to enter into the straight gate—and to beware of false prophets; was very agreeable as you present it to view—"as coming from the great light of the world, the only and true way to God and hap­piness;" and it sixed my tho'ts the more, as it is a passage of scripture that has many years engaged me in the inquiring what is the true [Page 4] import of it, as not knowing but that I might profit by your inter­pretations thereof, which indeed did not appear satisfactory to my mind, more than any thing that I had been before acquainted with; therefore I set my self to inquire into the meaning of those words of the Lord and Saviour, with other parts of the divine word, by compairing scripture with scripture, as i [...] is undoubtedly the best, and is its own interpreter.—When I consider Jesus Christ, as made under the law, and speaking as under the law to those that were also under it, and that it was his d [...]sign to manifest himself as the true Messiah▪ the antitype of what took place under that dispensation, I apprehend in this exhortation he has the same thing in view, and speaks of himself as the antitype of what was said of the gate in the old testament scriptures; perhaps in Ezekiel chap 43, 4 & [...]. 4.2.3. and 4 [...], 19, which passages were they well understood, perhaps would illustrate this matter; but I shall only take notice of what is said in psalm 11 [...].19, 20, where the Messiah is brought in, saying, open to me the gates of righteousness; I will go in to them and praise the Lord; this gate of the Lord, into which the righteous shall enter.—Here we have the mediator in virtue of his own righteousness, calling for the opening the gates of righteousness, which may be illustrated by John 10 2. he that en­ter [...]th by the door is the shepherd of the sheep, and he enters the gate of righteousness as head of his body.—By his own righteous­ness, his perfect obedience to the law and his full satisfaction to divine justice, in which the father is well pleased: So entering by him, is entering into the straight gate, into the narrow way, the only way leading to life; Jesus Christ admitts no competitor, no rival with him; nothing to be made mention of, but his righteous­ness and his only; not meerely for the entrance into the gate; but all along the narrow way, and so jealous is he of his honor, that he allows of no subjection to any other lord;—this appears to me, the most likely meaning of the straight gate and narrow way, which it is manifest there be but few that find; as it is natural for us all in some way or other besides him, to go about to establish our own righteousness and seek to enter in thereby which though many seek thus to enter, they never shall be able; (for eminently he is the way, the truth and the life) whilst the body of the Jew­ish nation were seeking righteousness by the works of the law, the Lord lets them know the master of the house was about to rise up and that the door of that dispensation; and when he shall have so don [...] their knocking and pleading, what they had been done and [Page 5] the many advantages they had enjoyed, would not avail them while they rejected the straight gate and narrow way and they with their pleas utterly rejected; while he should say to them I know you not, while others▪ i. e. the Gentiles, should come from the east and west, north and south, and sit down with the patriarchs; and thus it would appear that the great saviour according to the good pleasure of his will, was found of them that sought him not; thus Israel that followed after the law of righteousness hath not attained to the law of righ­teousness; wherefore, because they sought it not by faith, but as it were by the works of the law: if the two passages that speak of the straight gate be considered and compared. I think these thoughts must appear agreeable to the scope of them. Matthew 7.13. and Luke 13.13, 24—and it must be acknowledged that it was not more the error of the people under the old dispensation by many deceitful ways, to be endeavouring to establish their own righteous­ness, than it is for those who call themselves christians, and the un­certainty and perplexity which arises from that painful question. What lack I yet, will forever torment them, till the straight gate and narrow way i [...] wide opened to them; wherefore woe to them who pretend to another gate or way beside Jesus Christ the true way; he warns against false prophets that come in sheeps cloath­ing, but inwardly they are ravening wolves and says▪ by their fruits ye shall know them; do men gather grapes of thorns, or figs of this­tles; the fruits by which Mr. Mather judges of them "is their own irregular worldly and [...]en [...]ual lives and conversations;" and the same fruits of their doctrine, but as this is not a satisfactory discovery because men of such lives and doctrines don't come in sheeps cloathing, but appear outwardly and inwardly alike, and there does not seem much danger of their deceiving. It may then be inquired, who are the false prophets? I answer, our Lord who hath warned us against them, has not left us without their distinguish­ing marks, by which to know them; therefore looking for the mean­ing of Jesus Christ, let us compare the passage with the apostle Pe­ter, 2d. epist. 2 chap beginning who says, th [...]re were false prophets among the people, even as there sha [...]l be false teachers among you, who privily shall bring in d [...]mnable errors, even denying the Lord that bought them, and bring upon themselves swift destruction, &c. Denying the Lord that bought them; as in the straight gate and narrow way; the gospel admits of no competitor, no rival with Jesus Christ, nothing to be made mention of but his righte­ousness, no subjection to any foreign lord; so the false teachers are [Page 6] those that privily bring in something besides, and cannot trust the finished work of Christ alone, as the exclusive ground of hope to­wards God, without something wrought in us or done by us to re­commend us to the divine favour; and though these teachers will with much plausible language speak honourable of Jesus Christ; yet will warn of the danger of holding his character and finished work as witnessed in his resurrection, as the sole foundation of hoping for divine mercy to eternal life; is not this privily denying the Lord that bought them.—Again when the scriptures assert, that he gave himself a ransom for all;—that he tasted death for every man;—— that he is the propiciation for the whole world;—th [...]t he will have all men to be saved and come to the knowledge of the truth: (or even as some read, coming to the knowledge of the truth and being saved) the love of Christ constrained the apostle thus to judge; that if one died for all, then were a [...]l dead, and that he died for all, that they which live should not hence forth live to themselves, but unto him that died for them and rose again; that as sin reigned to death, even so might grace reign through righte­ousness to eternal life, by Jesus Christ our Lord —Is it not denying the Lord that bought them, to assert this cannot be scripture doc­trine because it leads to licentiousness; when the apostle truly says, he died for all, that those that live should not henceforth live to themselves, but to him that died for them and rose again;—and another apostle tell us; we love him because he first loved us; and this is the love of God that we keep his commandments;—let God be true and every man a lyar. The doctrine of Christ leads to himself as the true vine, the cause of fruitfulness; the root of the righteous that yieldeth fruit agreeable to▪ Hosea 14, 8. from me is thy fruit found;——and to John 15. beginning; as the branch cannot bear fruit except it abide in the vine, no more can ye, ex­cept ye abide in me;—I am the vine, yea are the branches, he that abideth in me and I in him, the same bringeth forth m [...]ch fruit, for without me ye can do nothing.—Now when obedience is urged from other motives and to other ends by false teachers, we may as well gather grapes of thorns, or figs of thistles —! must here make a pause, that I may acknowledge the great satisfaction you gave me in your remarks upon Mr. White; the full testimony you have given to the doctrine of the great God our Saviour. —I mean to credit you for the whole of what you have written from page twelve, line eleven, from the bottom—"but there is one thing that follows, that is quite inexcusable;"—"mark says he, who is this saviour, [Page 7] i.e. of all men; it is God, not Christ."—"Let us look into 1st. of Timothy, 2.3. and we shall see who is God our saviour, and we shall see that in the Greek it runs, in the sight of the saviour our God, and servants are enjoined to shew all good fidelity that they may adorn the doctrine of God our saviour in all things, in Titus 2.10. but it is in the Greek, that they may adorn the doctrine of the saviour our God in all things—and how contrary is this to the interpretation of Mr. White, as well as other Arians. How­ever, it is the truth as it is in Jesus the saviour our God and worthy of all acceptation." And in page 14. line 8 from the top, you say, "if the words be justly translated the sense will be, there is one God and one mediator of God and man, the man Christ Jesus, and so it signifies that the mediator is both God and man;— but we note, that the learned Bitterfield, has proposed this transla­tion of the words, which it must be owned answers word for word to the Greek;—the one God, the one who is also mediator of God and man, is the man Christ Jesus; so then the man Christ Jesus, who is the mediator, is God as well as man, so that he is God and man united." The above quotation is what strikes my mind with satisfaction, as the truth as it is in Jesus the saviour our God; and were I capaci­tated to recommend them to every ones consideration I would do it—though I cannot, I dare not, for any other paragraph in your whole performance;—and what follows immediately here­upon, is as shocking as that quotation was pleasing; to which you add, "but although this mediator has given himself a ransom for all; for it must be granted that he has given a sufficient ransom and propitiation for all; and he will not cast abroad any, who pe­nitently come to him as he requires, to gain and enjoy the benefit of it; yet it is no where said, that they who will not come to him for life and happiness shall enjoy the benefit of his ransom and propitiation;"—the sum of which is, that though our saviour be God and has given himself a ransom, a sufficient ransom and pro­pitiation for all, yet it depends upon the will of man, whether any shall enjoy the benefits of it;—I would ask you sir? Did you ever read Jeremiah 31, 31, 34. and chap. 32.38, 40, and chap. 33, 8. with the Hebrews 8, from 8. to the end, and Hebrews 10, 16, 17, 18.—you seem indeed sir, as if you thought the new co­venant might be broken as the old one was; but it must be from your inattention to the scriptures.— I will be their God and they shall be my people, I will clense them from all their iniquities whereby they have sinned, against me, and I will pardon all their ini­iquities [Page 8] whereby they have sinned and whereby they have transgressed aginast me; the ground of which is the sufficiency of the ransom and propitiation — I will forgive their iniquitie [...] and remember their sins no more; alluding to the sacrifice of Christ, where the remi­tion of them was Hebrews 10, 17.18 and the apostle says, hav­ing therefore brethren boldness to enter into the holiest by the blood of Jesus,—their boldness did not arise from their own repentance, their own good dispositions; but came in by the blood of Jesus.— Would it have been possible for you to expressed yourself as you have done if you had attended to Isaiah 45.22 3.4. Look unto me and be ye saved all the ends of the earth, for I God and none else; I have sworn by myself, the word is gone out of my mouth in righte­ousness and shall not return, that unto me every knee shall bow and every tongue shall swear surely shall say in the Lord have I righte­ousness and strength to him shall come and all that are insensed against him shall be ashamed: in the Lord shall all the seed of Israel be justified and shall glory.

SIR, it you could accept advice from one, but a few years younger than yourself, it would be to lay aside your numerous train of commentators and antient fathers (about five and twenty of which have been called in to your aid in your little piece) and leave the scripture to speak for themselves; for instance, suppose we should say aside Mess'rs. White, Austin, Beza and Grotious, upon 1 of Timothy. 2, 3, 4 and betake ourselves to the scrip­tures for to find the meaning. I exhort therefore that first of all, supplication, prayer, intercession and giving of thanks, be made for all men for kings and even all in authority, that we may lead a quiet and peaceable life in al [...] godliness and honesty; and the ground and reason upon which the apostle founds his exhortation is as fol­lows; for this is good and acceptable in the sight of God our sa­viour, who will have all men to be saved and come to the knowledge of the truth; for the one God, the one who is also mediator of God and man, (as you say it is in the Greek) gave himself a ran­som for all. Here we see the paryer of faith in the public assem­bly was to be ma [...]e for a [...]l, acc [...]rding to the will of God, and to which the people of God could heartily say, AMEN—for there is ground of faith in prayer for all men.

FOR kings, is it not said; Psalm 72.10, 11. the kings of Tar­shish and the [...]s [...]es shall bri [...]g presents; the kings of Sh [...]ba and S [...]ba▪ shall offe [...] gifts; yea all kings shall fall down before him: all nations shall serve him. Psalm 102.15. So the heathen shal [...] fear the name of the Lord, and all the ki [...]gs of the earth thy glory. [Page 9] Psalm 138 4 All the kings of the earth shall praise thee, when they shall hear the words of thy mouth (or come to the knowledge of the truth) but dot [...] not the kings of the earth set themselves▪ and their rulers take council to [...]ether, against the Lord and against his anointed? and have not many of them been the basest of men? yes, verily: How then shall it be accom­plished? because he has said it in his word, and he has giv­en hi [...] self a ransom for them; it is he that giveth salvation to king;—hence there is ground to pray for kings, ground of faith in prayer for them because it is good and acceptable in the sight in God our saviour who will have them to be saved;—and is there not the same ground of faith in prayer for [...]ll men? was there not original blessing pronounced upon them all in their Head their first parents in the day they were created? when God blessed them; Genesis [...].2. And though the blessing was forfeited, it was not revoked or recalled, for the gifts and callings of God are without repentance; if he gives commandment to bless it cannot be reversed. Numb 23.19. God is not a man that he shou [...]d lie, nei­ther the son of man that he should repent; hath he said it, and shall he not do; or hath he spoken and shall he not make it good? behold! I have received to bless, and he hath blessed, and I can­not reverse it;—Therefore on the fall of our first parents the ser­pent was cursed, and the way in which the pronounced blessing should take place, is revealed in the promised seed of the woman, and afterwards to Abraham—In thy seed shall all the nat [...]s of the earth be blessed; and afterwards in the priesthood, sacrifi­ces types and shadows of the Jewish di [...]pensation— [...]n the [...]ro­phets and in the Psalms; concerning him who is mighty to save, God over all blessed forever: When I consider that for the ac­complishment of this great and comprehensive truth full of bless­ing— God was manifest in the flesh, the on [...] God the medi [...]to [...] of God and man, the man Chri [...]t Jesus; the brightsness of the di­vine glory and the express image of his person, in whom the fu [...]ess of the godhead dwelt: I inquire, did not the fullne [...]s of the Hu­man as well as the divi [...]e nature, dwell in h [...]m als [...]? Is he not the head of the whole human nature as extensively as Ad [...]m was? I think it is impossible to conceive the apostles m [...]ning [...]n Romans 5 from 14. to the end, in any other [...]ight: Indeed, [...] I a [...] at a loss for what purpose you bring this passage into in [...]e 15. and filling a paragraph with it, and then say [...]ng noth [...]ng [...]bout it; let it be attended to with sobriety; and it with prove th [...]t Christ is the head of every man, in which Adam was a figure of [Page 10] him; and that as head of every man he gave himself a ransom for all, therefore to pray for all men, is good and acceptable in the sight of God our saviour, who will have all men to be saved and come to the knowledge of the truth;—but you say, page 13, "May they expect to be brought to this saving knowledge in a land of darkness and misery; we have no warrant for thinking any such thing from the word of God." How shocking is this, where God hath said by his messenger, he will hate all men to come to the knowledge of the truth;—it savors of the same impious infide­lity that the people of antient Israel were chargeable with; Psalm 78.19. yea they spake against God; they said, can God prepare a table in the wilderness? verse 2 [...], Can he give bread also; can he provide flesh for his people; hath he said and shall he not do it; hath he spoken, and shall he not bring it to pass? The Lord gave the word and great was the company of those that pub­lished it, for with God all things are possible.

Now as Christ was the head of every man, when he was lift up, he drew all men unto him; and so when one died for all, then were all dead.—Please sir to look into the text in 1st. of Corinthians 5.14. in your Greek testament, and see if it is not there, if one died for all, then all died.

Is not Paul to be thus understood, when he says, I was cruci­fied with Christ? Was it his privilege ^* only, or did Christ by the grace of God taste death for every man? Agreeing with 1st. of John, 2.2. And he is the propitiation for our sins; and not for ours only, but for the whole world; which is agreeable to his giving himself a ransom for all; and therefore, will have all men to be saved and come to the knowledge of the truth;—therefore, there is ground of faith in prayer for all men.

There is another text mentioned, (which though my mind has been much exercised, and it may be, have not yet, that understand­ing of, as I could wish) your illustration thereof, not being satisfac­tory upon it by any means. Let us look for the meaning of it by [Page 11] comparing it with other scriptures;—but first I would take leave to lay aside Mess'rs. Joseph Nicol Scot, Samuel Clark and Lebnitz, with the other learned men mentioned.—2d. I would read both verses, the text is Isaiah 66.23.24. And it shall come to pass from one new moon to another and from one sabbath to another, shall all flesh come to worship before me saith the Lord, and they shall go forth and look on the carcasses of the men that have transgress­ed against me, for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring to all flesh. You mention Isaiah 66.24. and say, "Allowing the words of our Lord in Mark. ix, to be taken from them, this interpreter does not appear to have observed, that just before this passage, it is writ­ten of the eight worshippers of God our saviour, and they shall go forth and look on the carcasses of the men that have transgresse [...] against me." I suppose the eight worshippers to be an error of the press, putting eight for right; but if so, then the right wor­shipers, are all flesh, for all flesh shall worship—but as this was not your design, here is an evident error, that when you appear to endeavour to correct another with the scripture, you do not cite the text as it stands.

3dly. Having read the text would proceed to look for the mean­ing of it by comparing it with other scriptures; here we shall agree that all flesh have transgressed; and the text says all flesh sha [...]l worship; and the carcasses of the transgressors shall be an abhor­ing to all flesh. Now the inquiry is, what is meant by the carcasses of the men that have transgressed; if we compare some other scrip­ture prophesies, particularly Jeremiah 16.18. And first I will recompence their iniquity and their sin double because they have defiled my land and filled mine inheritance with the carcasses of their detestable, and abominable things. Ezekiel 43 7 8, 9 And he said unto me, son of man, the place of my throne and the place of the soles of my feet where I will dwell in the midst of the children of Israel forever, and my holy name shall the hou [...]e of Israel no more defile; they nor their kings by their whoredoms▪ nor by the carcas­ses of their kings in their high places in their setting their threshold by my threshold and their post by my post;—they have even defiled my holy name by their abominations, wherefore I consumed them in mine anger; now let them put away their whoredom and the carcasses of their kings far from me, and I will dwell in the midst of them forever.—What is here called carcasses is their whoredom, their going aside from the straight and narrow way he had prescrib­ed, [Page 12] and worshipping in ways of their own or others devising which is spiritual whoredom and abomination to him, and which these abominations so prev [...]led as t [...] be established by the kings as the form of worship [...]ndered to be observed as the re [...]igion of the king­dom, they are called the carcasses of their kings, and as this pro­fane worsh [...]p was paid in high places; it was called the carcasses of their kings in their high places, and as it took the place of the worship of the true God, it is called their threshold by my threshold. [...]nd their po [...]t by my post, by which t [...]ey profane his ho­ly nam [...] —Now as this is very evident if we lo [...]k over the history of t [...]e kingdoms of Judah and Israel so a little attention would shew that this is applicable to all flesh who have corrupted their way▪ all ag [...]e [...]ing in going astray; tho' every one turns to his own way every one's own way in this view, is the carcase of his abomination, and when ever any are turned from idols to the living God the [...]r way of going astray from him becomes to them an abhorrence because it is an abomination to the Lord, against which our God who is a consum­ing fi [...]e a jealous God has declared, and will eternally m [...]nifest his displeasure. When al [...] flesh shall to [...]orship before the Lord the carcasses of t [...] men that have transgressed [...]ill b [...] abhorrent to them.

I offer these my thoughts freely, if any one upon comparing the [...] scriptures, shall give a more probable meaning of them than I have advanced I hope it will be candidly received; if I was to inquire into the meaning of what God our saviour says, when referring to this passage in the 9th of Mark, I should take notice of the occasion of his writing these words in order to understand them and if I mis­take not, they a [...]e address [...]d to his immediate disciples who had been disputing which should be greatest; from the 33d to the end of the 37th verse▪ then in verse 3 [...], John answered him (as not yet cared of this fondness for pre-hemin [...]ce) saying, ma [...]er we saw [...]e cast­ing out devils in thy na [...]e and we forbad him because he followed not us —Now the whole from the 39th verse to the end, appears addressed to the disciples upon the very subject in answer to John, who spake in behalf of himse [...]f and his fe [...]low disciples, ma [...]er we saw o [...]e, [...]c. Omitting what might be observed in the preceeding ve [...]ses, I shall take notice of the 43d verse▪ If thy hand thy foot thine eye [...]ffend thee, if you find a disposition to d [...]spise one of these lit­tle ones and to prefer yourselves above them, because your eyes have discovered tru [...]h and duty beyond them, o [...] because your feet have carried your further in your master's cause than they are able to go, or because your hands have laboured therein, or have dealt [Page 13] out to the poor and necessitous beyond what they ever were, or are ever l [...]ke to be able: this pride of heart is aside from the nar­row way, it is taking a step into the broad way, it leads to destruc­tion; in the narrow way, Christ is all, his wisdom guides, his pow­er supplies▪ his feet was ever employed in going about doing good; were it not better you had no foot, nor hand, nor eye to enter in­to life halt [...]r ma [...]ed being wholly hopeless, helpless and destitute in yourself, nothing to hope for but mere mercy as manifest in Christ Jesus; than [...]aring two [...]e [...]t, hands and eyes to abuse these gilts to the purposes of your own pride and so to fall under the divine displeasure, who scorneth the scorner, resisteth the proud, and knoweth them afar off, for what can strike the mind of any person with more darkness, perplexity and distress, than to have the ap­prehension that our God who is a consuming fire, a jealous God, is displeased with him.

When pride of heart and dispising little ones takes place, the sa­vor of the knowledge of Jesus Christ, the salt of the covenant of God, is l [...]king; for every one shall be salted with fire;—may not this receive illustration from Matthew 3.11. He shall baptize with the Holy Ghost and with f [...]re —Is it not the fire of love, love to him and to the least of these little ones for his sake— and every sacrifice shall be salted with salt that you now offer; looking for pre-heminence one above another has no savor in it; it doth not savor of the knowledge of myself, and therefore it is not accepted; every sacrifi [...]e shall be salted with salt—have salt in yourselves and p [...]ace one with another. I am satisfied that those thoughts are agreeable to the scope of the passage; though being but an in­quirer, am not able to comprehend the full meaning of them or to speak of every sentence in them; but this s [...]em evident that those things that Jesus Christ meant for the instruction and warning of his disciples, are now made use of as though they were only in­tended for the profane and openly vicious among mankind.

In taking notice of the title page, you say, "Even the title page is not without its errors; it is this salvation for all men illus­trated and vindicated as a scripture doctrine; had the writer in­tended, and said, salvation for all men revealed and offered in the gospel; this would have passed well enough for a scripture doctrine; but that all men shall actually obtain salvation sooner or later▪ which is the intent and meaning of this writer, this cannot be fairly illustrated from the sacred writings, nor can it be fairly and honestly vindicated as a scripture doctrine." Let us look of this [Page 14] a little: "Salvation for all men revealed a scripture dictrine,"— then it is a truth, a revealed truth it could not be, if it were not an original, eternal truth. I think I need say no more on this. "Salva­tion for all men revealed and offered in the gospel";—that Jesus Christ or his salvation are offered in the gospel, is without any foundation in the scriptures, and conveys an idea very dishonour­able to him and very exalting to human pride;—if any thing be offered to me I am at once in some respects upon a level with the offerer, and may receive or not as I please; the gospel reveals Jesus Christ and his salvation, and where the evidence of the truth strikes the conscience, the light discovers that however incensed against him, I have been, I [...] be intirely beholden to him for salvation, and must be subject to his authority, or fall under his dis­pleasure, I cannot quit his dominions — Acts 4 11, 12. The va­rious passages, where the call and invitation of the gospel are spok­en of, such as, look to me and be ye saved all the ends of the earth, come unto me all ye that labour and are heavy laden and I will give you rest, calls the attention of the lost bewildered children of men that are grouping in the dark after salvation and rest, to the object where salvation and rest is to be found; for as Moses lift up the serpent in the wilderness, so must the son of man be lifted up, that whosoever believeth on him should not perish but have ever­lasting life; he is brought to view, that whosoever believeth the truth concerning him that has his mind satisfied on divine evi­dence of the truth, testified of Christ and his salvation, should not perish but have eternal life, the faith of the gospel is the belief of the truth, not the accepting of an offer: But were it that salvation was offered to all, it could not be sincere if it was not for all; but God sent not his son into the world to condemn the world, but that the world through him might be saved.

SIR, one thing more I would take notice of, is this, that as the title of your piece is, "All men will not be saved" the design of your piece is to prove the title; and the reason is given in page 25, line 7 from the top—"on the other hand, it is plain and evident to all sound and considerate minds, that the broaching of it (viz. the doctrine of universal salvation) has a very dangerous ten­dency; and hence it should not be admitted for a scripture truth," when at the same time you say, page 24, line 9 from the bottom, "nor is there the least reason to believe, that their sufferings will make them the willing people of God, as the sufferings of punishment naturally excites an aversion in the sufferer, to the inflictor of the [Page 15] punishment; and as the sufferings and torments increase and go forward, the enmity and [...] of those that endure them, proceed and encrease against their punisher." If this be true (as undoubt­edly it is) it's easy to see the dreadful tendency of your endeavours, through your whole performance. Indeed, Sir, you have here out-done me, for I want words to expres [...] the inconsistency and im­piety, appearing in the passages put together, especially when I take into view the last sentence,—"and let all the human race, as we are required, serve Jehovah, our Lord and Judge, with fear and trembling before him, from consideration of his holiness and righteousness, his terrible majesty, and consummate truth and faith­fulness; and let us seasonably repent and give glory to God in Christ Jesus▪ that we may not be vexed in his sore and perpetual displeasure, but that we may be blessed in him, and with him com­pleatly and forever" Such an affront upon the human race, at least on that part of them that will not be saved, according to your title (such an affront on Jehovah our Lord, our God and Judge, God our Savour, is here offered that repentance is here put in his place, as that which will go beyond the ransom he paid, so that though all men will not be saved thereby, yet if they repent and give glory to God in Christ, they may) that though they will not be saved, they are called to repent, that they may. Was poor creatures ever more tantalized.

But that I may not indulge myself too far, I will sum up what I hare to say in the language of scripture. You seem to me to appear here, as the Jews, who being ignorant of God's righteous­ness, and going about to establish their own, have not submitted to the righteousness of God.

One would think both your extractor and yourself, were better acquainted with the weapons that are carnal, and not mighty thro' God, by your opposing learned and pious men, to learned and pious men, and sitting imaginations, and high things that exalt them­selves against the knowledge of God; and had the extractor been led by the spirit of the truth, he would appear to vindicate, he would have seen himself upon a perfect level with his fellow-sinners, be­holden to mere mercy with the vilest, and not, in confidence of his own superiority, set at nought a stranger, by ignorantly endeavour­ing to slur his doctrine, which he himself, as yet, appears unac­quainted with: But he makes himself a preacher—is not made so as we are—he followeth not us.

When John, in the name of the rest of the disciples said to Jesus, [Page 16] we saw one casting out devils in thy name and we forbad him be­cause he followed not us, he kn [...]w they were set apart to their work by Jesus Christ himself, yet he was rebuk [...]d and got the repeated warning against offences that we have taken notice of in the 9th of Mark. from the 43d.

How unbecoming then must it be for those who have any ground to question the truth of their being taught of God to know Jesus Christ, and of thei [...] being divinely called to preach him, to treat those that preach Jesus Christ in such a manner, because they fol­lowed not them.

It would become us whenever we find our selves disposed to of­fend any of those little ones that believe in Jesus, or at least for whom he died, to attend soberly to the above mentioned 9th of Mark, and when we come understand and practice the exhortation in the 50th verse, have salt in yourselves, it will lead us to peace one wi [...]h another.

I would also take noti [...]e of the extractor's endeavouring to distin­guish himself, by bringing in the state of unutterable m [...]ssery that many of the sons and daughters of Adam will pass through, before they are prepared for, and admitted to, the joys of God's presence in heaven.

If he intends this as the legal penalty they are to suffer for sin, he sets aside the atonement, and puts sufferings in its room, as you appear to put repen [...]ance in the place of the great propitiation, in your last paragraph I think there is an obvious distinction be­tw [...]en the pu [...]ishment of sin and t [...]e punishment for sin, held up in the scriptures.

When they speak of the punish­ment FOR sin, it is thus:

When they speak of the punish­ment OF sin, it is thus.

[Page 17]The punishment for sin, is what the law demands of the trans­gressor, for the satisfaction of law and justice; the soul that sin­neth shall die, every man shall die for his iniquity. Now Jesus Christ being made under the law, was to redeem them that were under the law, he took the fullness of the human nature in its fallen state and became its universal head in as extensive a sense as the first Adams; Romans 5.14. to the end. The Prophet I [...]aiah say, All we like sheep have gone astray—And the Lord [...]aid on him the iniquity of us all—And he bear our sins in his own body to the tree—When he was lift up he drew al [...] men unto him; so that they were all considered in him, and as the head of every man the sword of justice awoke against the man God's fellow, and he died for our offences; and by his death finished transgressi [...]n and made an end of sin and brought in everlasting righte [...]usness, and made full reconciliation for iniquity, which is abundant [...]y witnes [...]ed in his resurrection, for he rose again for our justifi [...]ation; his resurrect [...]on is the evidence and assurance, that law and justice is satisfied, that the father is well pleased for his righteousness sake.

We may then adopt that language; he bore our griefs, and car­ried our sorrows; was [...]ounded for our transgressions, he was bruis­ed for our iniquities, the chastisement of our peace was upon him, and by his stripes we are healed. Is not this the scripture view of punishment for sin?

The punishment of sin, is that which is inseparably connect­ed with it, and consequent upon it:—Darkness distress perplexi­ty and misery, is ever attendant upon transgression, and forever follows upon it.

To illustrate my meaning, let u [...] view any person led by his lusts by the god of this world to the grossest acts of abomination

Suppose a man led by the lusts of the flesh to fornic [...]tion [...]hen to hatred of the person seduced and abused by him then [...] ne­glect and dispise the fruit of his body, to take no care for its u [...] [...]at, maintenance or education unless by compu [...]sion of the law [...]d then to wish it dead:—Here we see the punishment of si [...] in [...]a­rably connected with it. Proverbs 6 33. A wound and dis­honour shall he get, and his repr [...]ach [...]all not be wiped a [...]ay. There we see the transgressor not only be [...]r [...]n [...] the contempt [...]d scorn of the world painful enough to a tender mind but smarting under those wounds of the spirit which are intolerable in those horrors of mind from the fearful apprehension of the displeasure of him, who has said, fornicators shall not inherit the kingdom of [Page 18] God; and he has reason to fear his being among those that shall rise to shame and everlasting contempt.—Here we see something of the punishment of sin, but it has nothing of the nature of the punishment for sin, it doth not satisfy justice, it doth not make attone­ment. If this man be relieved from the fear of everlasting punish­ment, it must be the knowledge of Christ, the lamb of God, who taketh away the sin of the world, who died for our offences, and rose again for our justification; that must give him a living hope towards God; it is not his sufferings, his sense of guilt, his present or dreaded future misery, while he expects that justice will seek satisfaction from him in his own person. But the knowledge of the truth concerning Jesus Christ, is his exclusive, all-suffici­ent relief.

The same might be observed of pride, and a haughty contempt of such as the scripture call little ones; the scripture says, Prov. 29.23. A man's pride shall bring him low; so low as that nothing can cheer and raise the spirit to consolation and peace, but the hope that arises from the abasement and humiliation of Jesus Christ;— and indeed in the view we have of our own vileness, or the sins of others, we shall see that sin naturally, as well as by the righteous judgment of God, brings us low, and leads to darkness, confussion, perplexity and misery; and it would be profitable for us all to reflect on our own ways of transgressing, and judge ourselves to the hu [...]bling of the pride of our own uncircumcised hearts, and accept the punishment of our own iniquity, with our mouths stoped, guil­ty before God, nothing to encourage or give us hope, but the gos­pel report concerning Jesus Christ; this would be more decent, becoming and profitable, than to exercise ourselves about the theory of the eternal punishment of some vile men much more wicked than ourselves; alas! where would such be found, if our consci­ences faithfully laid before us the aggravations of the guilt we are [...]cargeable with; besides if we view the state a man is in before the knowledge of Jesus Christ, under the fearful apprehensions of suffering in his own person, the demerit of his crimes, it is ever ac­companied with hatred of God, till his true character, which is love, is made manifest, and we love him, because he first loved us; and what attonement can that make for past offence.

I would further take notice that the extractor appears as one a­ [...]med of the doctrine of the common salvation as revealed in the [...]cr [...]ptures, and therefore chose to venture an acknowledgment of [...] company with eminent divines; and so not the authority of [Page 19] scripture testimony held up; but the scriptures, as held and ex­plained by eminent men, is by him bro't to view, that our faith might stand in the wisdom of men, not in the word of God, and thus has cause of shame, especially that he should extract the one thing that you justly say is quite inexcusable "and mark you, who is this saviour, it is God, not Christ." but why is this distinction, we know nothing of God, but as he manifests himself in Christ: When Philip said to Jesus, Lord shew us the father and it sufficeth us; Jesus saith unto him, have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me, hath seen the father; and how sayed thou, shew us the father; believest thou not that I am in the father and the father in me: and no man knoweth the son but the father, neither knoweth any man the father but the son, and he t [...] whomsoever the son will, revealeth him; and Jesus Christ says, I have manife [...]ted thy name to the men which thou gavest me out [...]f the world, and I hav [...] declared unto them thy name, and will de­clare it, that the love wherewith thou hast loved me, may be in them, and I in them.

I do not conceive how men can have a satisfactory apprehension that they worship one God, that make such distinctions, unless they mean to set aside Jesus Christ as the object of worship, if he be not God our saviour; if God, not Christ is this saviour; then Jesus Christ is not the object of worship; and if this be the real sentiment, I need no longer wonder to hear men pray to God, without any mention of the name of Jesus Christ, till they are one quarter or one third through their prayer, or in some instances, not [...]ill the close of their prayer; it is enough to draw forth the lamentation of Mary from the worshippers of Jesus, or them that call on that name: They have taken away my Lord, and I know not where they have said him. Jesus Christ says. John 10, [...]. I am the door, by me▪ [...]f any man enter in he shall be saved, and so in and out, and find p [...]ture. John 14.6. I am the way, and the truth, and the life, no man cometh to the fath [...]r, but by me: But these seem to have access without the door; by some other way.

I know nothing of God but as he reveals himself in Christ Jesus If I view the creator, I must view him in Christ, for all thin [...]s were created by him, and without him was not any thing made that was made. If I view the preserver, I must view him in Christ; for by him all things consist, upholding all things by the word of his power. If I view the redeemer, the saviour, [...] view him in Christ; for as much as ye were not redeemed but [Page 20] by the precious blood of Christ, as of a lamb without blemish and without spot, God was in Christ reconciling the world▪ There is not any one thing in all the scriptures that is mentioned as an at­tribute perfection of opperation of God, but the same is manifest in Christ Jesus. If I had capacity and opportunity, this might be illustrated from all the [...]orks of Jesus Christ, when he was upon earth, and from his doctrines; for instance, is it the peculiar prero­gative of God to forgive sins, and to heal diseases, as attributed to him in Psalm 103 3 [...]his we see thus manifested in Jesus Christ. Matthew 9 2d to the 8th Mark 2d from 5th to the 12th. Luke 5 18th, to the 25th, [...]e said, thy sins are forgiven thee: And to pr [...]ve he had power on ear [...]h to forgive [...]ns, he saith to the sick of the palsie: Arise, take up thy couch, and go into thy house and he a [...]ose immediately, &c. For my part I cannot conceive of any re­lat [...]on that God stands in to us, as our God, but in Christ; if Jesus Christ bids his disciples when t [...]ey pray, say, Our Father, it is as considered in him by whom we have the adoption of children; Jesus, after his resurrection, bid Mary Magdalon in John 20.17. Go to my brethren, and say unto them, I ascend to my Father and your Father, and to my God and your God: And as the elder brother, not ashamed to call them brethren, he says▪ in verse 21. Peace unto you; as FATHER hath sent me, so send I you. To add no more, the true character of God, or the character of the true [...]od, is, Isaiah 45 21. I the LORD? and no GOD else beside me; a just GOD and a saviour: none beside me. This is the character of Jesus Christ, Zachariah 9 9. He is just, and having salvation, Isaiah 63.1. I that speak in righteousness, mighty to save: And no where else is the just God and sav [...]our made manifest; ho [...] then could one, professedly pleading for the salvation of all men, extract such a passage, as if he would plead for salvation, and s [...]t aside the saviour? But I am persuaded that every one that have their minds l [...]d into the spirit of the doctrine of uni­versal salvation will rejoice in that explanation of Isaiah 7 14. which we have in Matthew 1 23. His name shall be called Emanuel which being interpreted, is, GOD with us.

I would add the quotation from the 1st of Corinth 15. from the 24th to the 25th verse has rather excited my attention, than satis­fied my mind from a [...]l that hath been said in both pieces, by the various authors. Therefore, as an enquirer. I would attend to the chapter, if perhaps it may please him, from whom comes wisdom and understanding, to enlighten my mind to understand a passage, [Page 21] which through my life has been among the things, hard to be un­derstood; the first part from the beginning, to the 11th verse, is clear and plain, and holds forth the death and resurrection of Jesus Christ as the gospel of salvation▪ that all the apostles united in, that the first disciples believed, and by which they ware saved with the evidences of it: From the 12th to the end of the 19th verse, he inquires, i [...] Christ be risen from the dead, how say some, there is no resurrection, and argues in a manner, that shews the union of Jesus Chri [...]t with the human nature, as members of his body;— If the dead rise not, then is not Chri [...]t raised—if the body rise not, then is not the head raised— and if Christ is not raised then is our preaching and your faith vain—and we false witnesses and you, in your sins—From verse 20th he says. But now is Christ risen from the dead, and become the first fruits of them that slept: The first fruits is the joy, the glory, the foretaste, the earnest of the har­vest and sanctified the whole. Since by man, death, by man, the resurrection from the dead;—For as i [...] Adam all die, even so in Christ, shall all be made alive —How came death by Adam? Because he was head and representative of his offspring, and they con­sidered in him, and so universally in him all die: Even so in Christ, shall all be made alive, because he is head as universally as Adam; and all are made alive as extensively, else, it could not be even so. But every man in his own order, Christ the fir [...]t fruits; the head, the first born among the many brethren that in all things he might have the pre-eminence, the first begotton from the dead, the prince of the kings of the earth, unto him that loved us, &c. After that, they that are Christ's at his coming.

Who are they? Those that the father gave him; the Jews, the Gentiles, the ends of the earth, Isaiah 49 5.6. The heathen his inheritance, the utmost parts [...]f the earth his possession. Psalm 2.8.

They that are Christ's at [...]is coming: Who are they?

Those whom he came to save. John 3 17.

Those for whom he tasted death Hebrews 2.9.

Those for whom he gave himself a ransom. 1st of T [...]m. 2.6.

Those for whom he is the propitiation. 1st of John 2.2.

They are Christ's Yes, they are even when deluded by satan, and led away by their own lusts, to prodigality and disobedience: The prodigal was a son when dead and lost; he will not leave them there, if they are Christ's, they will rise in their order after [Page 22] him: ^* Then the end: What end? The end divine wisdom had in view, through the whole of satan's reign as the god of this world: That Jesus Christ should destroy the works of the devil, and deli­ver up the usurped kingdom to God, even the Father; even him who is the mighty God, the everlasting Father; when he shall have put down all rule, all authority and power; all the rule, authori­ty and power in the kingdoms of this world, and in the hearts of men that have been in opposition to him, under the god of this world, the spirit that now worketh in the children of disobedience. For he must reign till all his enemies be made his foot-stool.— The last enemy shall be destroyed—Death: Death is the last enemy, and it shall be destroyed; it is a conquered enemy— For he hath put all things under feet. The apostle in Hebrews 2.8. says, Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing not put under him. But now we see not yet all things put under him. But we see Jesus who was made a little lower than the angels, for the sufferings of death, crowned with glory and honour, that he, by the grace of God, should taste death for every man.

And when all things shall be subdued unto him; when this shall take place, then shall the son also himself, be subject to him that put all things under him▪ that God may be all in all. By the son, I understand, the one new man; that Jesus Christ makes in himself of all nations, kindreds, people and tongues; that in Adam, their first head had been in a state of rebellion, and were never as one in subjection before; never unitedly called God. Fa­ther: It seems to be that state, that every creature groans and tra­vils in pain together for; and not only they, but those that have the first fruits of the spirit, groan within themselves, waiting for the [Page 23] adoption; viz. the redemption of our body. Romans 8.23. When the whole body of which Christ is the head, are subject to him, are redeemed from sin and satan; it is called the adoption: When Adam, who was the son of God; called the son of God in his relative capacity, as head of the human nature, turned prodigal with all the disobedience, shame, sorrow, guilt and misery atten­dant thereupon, is recovered by the second Adam, to favour, to subjection, and to the adoption; the son himself is subject to him that put all things under him. It cannot mean Jesus Christ▪ con­sidered in himself; he ever did the things that pleased the Father, never was in a state of rebellion and disobedience; besides, Jesus Christ says, John. 10 30. I and Father are one; and when he says, all things are put under him, it is manifest that he is excepted, which did put all things under him: But the son in the above sense, was never in subjection before.

That God may be all in all: While the rebellious son plays the prodigal, captivated by satan, his will, his various lusts, whether it be in a way of profaneness, uncleanness, religious pride or covetous­ness, he is pursuing not the will of God in Christ Jesus, concerning him, but appears to be pursuing his lusts as if they were his all; but when brought home to subiectjon, God is all in all: Not God as distinct from Christ, but God in Christ, Emanuel, God with us, the just God and the saviour, there is none else:—This view, is consist­ent with Jesus, the same yesterday, to day, and forever; and with what the apostle in Heb. 1.10, 11, 12. quotes from Psalm 102.25, 26, 27. and applys to Jesus Christ: And thou Lord in the be­ginning, laid the foundations of the earth; and the heavens are the work of thy hands. They shall perish; but thou remainest; and they all shall wax old, as a garment; and as a vesture, shalt thou fold them up; and they shall be changed. But thou art the same, and thy years shall not fail.—and with Isaiah 9.6. and Luke 1.33. And he shall reign over the house of Israel forever And of his king­dom there shall be no end. To which the worshippers of the one, only, living and true God, manifest in Christ Jesus; will unitedly add their Amen, and here find a source of eternal security and joy.

But to draw to a close—I would take notice of your last page; but indeed it puts me in mind of the repeated direction in the 8th of Ezekiel. Turn thee yet again; thou shalt see greater abomi­nations. You say, "If it be inquired, why God should continue any to be the instances of his extream and perpetual vengeance." In reply, you say, "That the just judge of all the earth, has an [Page 24] undoubted right to support the dignity of his government." And is not the dignity of his government effectually supported by the obedience and sacrifice of Jesus Christ, who died for the ungodly. You add "And not suffer any contempt to be cast upon him, by the bold transgressors against his holy will and laws:— [...]ow is that to be prevented according to you? It is by making them ex­amples of his extream displeasure and perpetual vengeance; that is, according to your own words, page 24 line 9th from he bot­tom, "As the suffering of punishment, natura [...]ly excites an aver­tion in the sufferer, to the infl [...]ctor of the punishment; and as the sufferings and torments increase, and go forward, the enmity and rage of those that under go them, proceed and increase against their punisher." To put them in a state, where they will eternally be increasing their enmity and rage against God!— I [...]deed, si [...] I want words to express the horridness of your evil communications. What! A great part of the dominions of the King, the Lord of hosts, to be in etern [...]l rebellion, in increasing enmity and rage against him as the only way to prevent contempt to be cast upon him, by bold transgressors of his laws.—I believe it is the divine design, not to suffer any contempt to be [...]ast upon him by the bold transgressors against his holy [...]ill and laws; but how? I shall endea­vour from the prophet Isaiah, to shew unto you a more excellent way; he lets us know, that every knee shall bow to him.

Thus I believe the contempt of bold transgressors will cease, being brought to bow to him. See an example of a bold trans­gressor being thus brought to bow in Saul of Tarsus wh [...] went to bind all that call on that Name; but behold he prayeth—he calleth on the Name he persecuted before: There can be no ac­ceptable prayer but in that worthy Name.

But I suppose it will be objected that this bowing will be the bowing of an overcome victim of justice in order to his confine­ment, trial and execution. In answer to this I would beg your pattience till I again repeat the passage in the 45th of Isaiah, from the latter part of the [...]st verse, just as it stands, without the italick word supplied by the translators, and make some observations upon them. I the Lord, and no God else beside me, the just God and the saviour none beside me: Look unto me, an [...] be ye saved, a [...]l the ends of the earth; for I God, and none else I have sworn by my self—the word is gone out of my mouth in righteousness, and shall [Page 25] not return, that every knee shall bow, ^* and every tongue shall swear, surely shall say, in the Lord have I righteousness and strength—unto him shall come, and all that are insensed against him in all be ashamed: In the Lord shall all the seed of Israel be justified, and shall glory.

I the Lord, and no God beside me; the just God, and the sa­viour; none beside me. The character of the true God, is the just God and the saviour, there is none else; no God beside; then certainly, the just God, that is not the saviour, is not the [Page 26] only, living and true God; but is such a one as is spoken of in verse 20, A graven image, a God that cannot save:—No matter whether graven on wood, or in the imagination of those that pray unto a God that cannot save; and as he is the same yesterday, to day and forever, with whom there is no variableness, neither sha­dow of turning; consequently, whenever any come to the know­ledge of him, they know the just God and the saviour; there is none else, no God beside; and this is his true character, whether we know it or not;—So then, when the earth shall be filled with the knowledge of God, as we are are assured it shall, it will be with knowledge of the just God and the saviour.

Look unto me, and be ye saved, all the ends of the earth.—Here is a call or command, to all the ends of the earth, it is his pleasure that it should be so; and what the Lord pleaseth, that he doth: For I God and none else, I have sworn by myself, the word is gone out of my mouth in righteousness—That unto me, every knee shall bow, and every tongue shall swear.—Then follows the mat­ter of the oath that every tongue shall swear, Surely shall say, in the Lord have I righteousness and strength;—This being con­sidered, will invalidate the objection; for if every tongue shall surely say, in the Lord have I righteousness and strength, they shall surely be saved by him, they shall have no lack of righteous­ness nor strength.— Unto him shall come— And surely the comers are the true worshippers, they are so described, under the old tes­tament dispensation, as Hebrews 10.1.—Could never make the comer thereunto perfect; that is, the worshippers under that dis­pensation, and under the new testament dispensation. In 1st of Pe­ter, 2.4. the worshippers are described by coming to Jesus Christ, who has promised rest to the weary and heavy laden, on their coming to him. Matthew 11.28. Coming is also synonimous to believing:— He that cometh unto me shall never hunger, and he that believeth on me shall never thirst. So then in this view, when it is said, unto him shall come, it intends they shall be wor­shippers of him, believing on his name.

And all that are incensed against him shall be ashamed—Who have been incensed against him? Surely all Isaiah 53.3. He was dispised and rejected of men; He was dispised, and we esteemed him not—Surely, you and I have been incensed against him, and it is high time for us to be ashamed of the carcasses of our whoredoms and detestable things—it is time for us, with our sisters, Sodom, Samariah and Jerusalem, to be ashamed and confounded, and [Page 27] never open our mouths any more because of our shame; when he hath revealed himself in Christ, pacified towards us for all that we have done.

In the Lord shall all the seed of Israel be justified, and shall glory. By Israel I understand Jesus Christ. Who are his seed? Those that are blessed in him; that is, all the nations of the earth. Gen. 12.18.— Psalm 22.27. All the ends of the world shall remember and turn unto the Lord; and all the kindreds of the nations shall worship before thee; for the kingdom is the Lord's, and he the Governor among the nations: A seed shall serve him; it shall be accounted to the Lord for a generation; they shall come and de­clare his righteousness unto a people that shall be born, that he hath done. The chosen seed that in every age are brought to the know­ledge of him, are a specimen, an earnest, the first fruits unto God and the Lamb, and are chosen for this end, as we may see in the first of Ephesians, from the beginning to the 10th verse: See verse 5th. Having predestinated us unto the adoption of children by Jesus Christ▪ to himself, according to the good pleasure of his will, to the praise of the glory of his grace. Verse 9th. Having made known unto us the mistery of his will, according to his good pleasure, which he hath purposed in himself: For this end, verse 10th, That in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, in him.

This being the case, way is made to call upon "all the human race, as we are required, to serve Jehovah our Lord, our God and Judge, with fear, and rejoice with trembling, and seasonably repent and give glory to God in Christ Jesus;" not as you express it, "that we may not be vexed with his sore and perpetual displeasure," but because he has blotted out, as a thick cloud, our transgressions, and as a cloud, our sins, we are called to return, for I have redeemed thee. Isaiah 44.22.

But I would further take notice of another particular you mention.

You say, "that the same epithet is used for the punishment of the wicked▪ as for the life of the righteous, and why must a two-fold meaning be given to it?" Page 22, line 14 from the top.

The reason I would offer, is in the words of the Apostle, Sin reigns to death, but grace reigns through righteousness to eternal life by Jesus Christ, who says, because I live, ye shall live also: But death, which is the wages of sin, and the extent of its reign [Page 28] is to be destroyed and swallowed up in victory, when the Lord God, with his own benign hand shall wipe tears from all faces.

Now Sir keeping in view, James 5.19.20 If any of you do err from the truth, and one convert him let him know that he that conve [...]teth a sinner from the error of his ways shall save a soul from death, and hide a multitude of sins. As the only way to this end, I have endeavoured faithful [...]y to discover some of your errors, from the word of God; and as I have no design to offend you, I am not conscious of any thing offe [...]ed [...]o that end; I rest in the truth of that word he that rebuketh a ma [...] afterward shall find more favour than he that flatt [...]reth with his tongue. So devoting my labour to the honor and glory of GOD, our Saviour, to whom be glory and majesty, dominion and power, both now and ever. AMEN.