CAP. I.

UNIVERSAL Salvation is a doctrine which would make every heart leap for joy that could fully believe it; and there is no man living without a natural relish for that perfect security about the next world, which a belief of it would inspire. If it were possible to manufacture truth and evidence, would not every person be employed in making a doctrine true, which to all intents involves his own personal happiness beyond the grave? This doctrine is held to be closely connected with that grand arti­cle of the christian faith, the imputed righteousness. It gives trouble to many to find all their claims upon their Maker, in preference to other men, boldly set at nought by the advocates of this doctrine; and to see themselves placed in the same point of light with dying criminals, and to find that no righteousness is made account of but that of one person only, Jesus Christ. And all the striking things they say, about the grandeur of his character, lose their lustre with them, because they think them said to supersede their own worth.

Far be it from us to object to the compleat and entire sufficiency of that righteousness, for all those whom it respected; and may they be covered with shame who object to it! And if such was the high will of Him who can do what he will with his own [Page 6] that this righteousness should respect every one of the human race, then let no man move his tongue against this doctrine. However, when this is round­ly asserted, and consequently that all will be saved, however desirable it would be to join, the mind re­coils, as from a dangerous leap, and whispers that this is extending beyond the limits which God has set, and doing violence to the divine testimony. And it is difficult to conceive, that the advocates for this doctrine are at all times free from a faulter­ing mind. Whether this shrinking from what the mind would fain grasp should be attributed to deceit may soon appear.

It is well known that many men are in such doubt­fulness and confusion about what is truth, that they know not where to look for an infallible conductor, to guide them in determining about any point of doctrine advanced. It is not aside from the present design to point out both false guides, which often mislead, and an infallible standard of truth also, which may be firmly relied on in man's last extremity.— A man's faith often rises not from real evidence but deceitful influence, both in things of this life, and another. A belief of his future prosperity in this world, and of a long life, frequently turns out in fact to be a false belief. Something foreign from genuine evidence influenced to it. The wish of his heart was chiefly concerned. The same leads many to believe and proclaim their own integrity, when their neighbours cannot believe it. It leads opposite contending parties to believe they are right in many cases, whereas a by-stander may see that self-interest sways their belief. So the wish and inclination may be deeply concerned in leading a man to believe those doctrines of religion, which will make his situ­ation easy in society here, and flatter him with a cer­tain prospect of happiness hereafter. A belief rising from the wish can make nothing true; and as it [Page 7] often proves false in this world, so it may in the next, into which we cannot at present look.

As a man receives a turn to error from his own heart, so he often does from his connexions in society.

The tye between parents and children is great; and the little ones early look to them as guides al­most infallible in all matters; and their belief and practice is shaped after them. They grow up with their parents manners, and with their parents reli­gion. The innumerable contradicting sects of this present generation had their birth from the same sects of the last, who formed their children in a belief of what they themselves believed; and the children drew in their sentiments as they drew milk from the breast, without a stronger argument than this, it is true, be­cause their parents say so. This argument has al­most equal sway among Pagans, Mahometans, Pa­pists, and Protestants; and its influence has run through all ages. The Christians deliverance from it is pointed out 1 Pet. i. 18, 19. 'Ye were not redeemed with corruptible things, silver and gold— from your vain conversation, received by tradition from your fathers.'

Public teachers often mislead men in their belief. This will readily be admitted as to Pagan and Popish priests; but when one looks nearer home, the eye is beclouded. These teachers grow out of every sect as their proper soil, and probably no sect will be destitute as long as they hold up sufficient rewards. Those who have money to hire seldom want for la­bourers. Such veneration for them as men of God, is often so impressed in childhood, as never to be shaken off by many even in the latest period of life. How well placed the trust every where put in them is, might be strikingly manifested by a history of them in all parts of the globe, not only among Pagans, but even those called Christians. Nay, one need not look far to see how many opposite winds of doctrine [Page 8] issue from their mouths; and in how many opposite paths they severally conduct their admirers.

The opinion of the public where one happens to live, often misleads men. They naturally fall in with that which is connected with the esteem of their neighbours; and besides, the opinion of many seems to give a sanction to one's own opinion, and make it appear somehow sacred. This brings to mind the proverb. Vox populi, vox Dei. The voice of the people is the voice of God ^*. A man feels strong when multitudes are of his side in opinion, and if he departs from them he is apt to feel weak, and to be dashed out of countenance. It is no hard thing to prove the multitude generally upon the side of fals­hood. A man travelling round the globe, will find public opinion changing, more than the climates he passes through. The inspired language is, 'Thou shalt not follow a multitude to do evil.—Though hand join hand, the wicked shall not go unpunished.'

Some confide in ancient fathers, who lived near the apostles, and are misled that way. The cor­ruption of the gospel began even in their days, and grew continually after, till that man of sin was re­vealed, the son of perdition, whose coming was after the working of satan: 2 Thess. ii. 3—13. This prophecy has been verified by the event. These fathers were more and more employed in modelling the gospel, to shape with the religion of the nations; adding Pagan maxims, traditions, &c. In short, they carried their point, and got Christianity grafted upon Paganism, and it partook of its root and sap, and bore its fruit; as it has ever since remained, even unto this day. These fathers were opposed to each other, and each one was orthodox to himself and he­terodox to his opposer. Who shall tell us which of [Page 9] them was right? parents, teachers, or the public, or who? As to getting any assurance from them of what is indeed truth, we may as well let their volumes lie piled together in dust, as expect to find it by earnestly turning them over in perusal.

Some lay stress upon, and are misled by great men. But should princes, statesmen, generals, phi­losophers, and divines, so called, be consulted about truth, there is no more agreement among them than among the unlearned and ignorant; a proof beyond contradiction, that though they may be skilful guides in matters of this life, there is not the least depend­ance upon them in the concerns of another. And thus it is written, 'I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent.' 1 Cor. i. 19.

By such fallacious guides are men led in all parts of the world; and a person looking beyond his own sect pronounces all the rest infatuated. But when he views his own sect concerned, the argument returns with its whole force; and if stripped of the opinion of his own parent, teacher, party, &c. he feels as if robbed of every dependance in religion; which shews him to be of the same stamp, and equally in­fatuated with all the rest. It may then be said, these dependancies are deceitful, and they may be all dis­missed together, proclaiming their own fallacy in the ear of conscience. It may be added, that some men, sensible of the general infatuation, have dissented from their neighbours, and raised a cry for human reason; but as they differ, and are opposed in senti­ment, it may be concluded that they are no less con­ducted by deceit than the rest. And as it is written, 'lean not to thine own understanding—he that trust­eth to his own heart is a fool,' our ears may well be shut to the cry.

Is man then left without any resort? Is there no safe conductor to take him by the hand, and direct him safely in that which is of the highest conse­quence? [Page 10] Do any wish to hold conference with their departed relatives; or to consult with Jesus Christ, and his Apostles, upon doubtful matters? Or to hear the voice of God from heaven? They may imagine this would give a quick decision to every doubtful point ^†. But we are not destitute of them. Their sound hath gone into all the earth, and their words to the end of the world, and have come nigh to us in their journey; so that one may consult Jesus, and his Apostles, with freedom; and enquire of the supreme God, speaking by them, and by the pro­phets. Let it not be vainly imagined, that there is a deficiency in the oracles of God. Their compleat­ness is thus expressed, 2 Tim. iii. 16, 17. 'All scripture is given by inspiration of God, and is pro­fitable for doctrine, &c. that the man of God may be perfect, thoroughly furnished unto all good works.' Could full credit be given to these words, one would not need further attestation to prove them compleat. They were intended as a compleat ex­pression of God's mind to man. He framed the un­derstandings of men in all their variety, and well knows in what words his meaning will be best under­stood, and what manner of address is best suited to answer his purpose. To say they are not a compleat address to the conscience of all sorts of men must be a high reflection upon their author. With what darkness, and inconsistency, do little emmets of a day, venture to charge the words of the living God. In attempting to explain his words, they accommo­date them to their own lusts, or some pre-conceived opinion; they put their confused, inconsistent ideas as part of divine truth; and then charge all their own darkness to the scriptures, wiping themselves clean. They speak not without a significant mean­ing, [Page 11] nor so abstrusely as to be understood by the learned only; for wayfaring men, though fools, may understand them, without the aid of Jewish or Christian doctors. This was fact at first, that fisher­men came at the simple meaning, which haughty doctors overlooked and despised, and it may be fact still. God speaks not here words of uncertain sig­nification, which may mean a thing or its opposite, as is reported of Pagan oracles, and is true of many religious doctors. It is said, 1 Cor. xiv. 7, 8.— 'Even things without life giving sound, except they give a distinction in the sounds, how shall it be known what is piped or harped? For if the trum­pet give an uncertain sound, who shall prepare him­self to the battle. ^‡ The Apostle in this chapter pre­fers five words spoken plain to the understanding be­fore ten thousand otherwise. This necessarily im­plies, that scripture itself speaks plain to the under­standing. To suppose one part of the scriptures is de­stroyed or weakened by what is said in another, im­plies a high charge against their author. Instead of this one part supports and strengthens another, form­ing an harmonious consistency. And if any cre­dit be given to their testimony about themselves, they are able without human aid to make wise to salvation, 2 Tim. iii. 15. This is the utmost that can be craved. ^§ 'They are able to build up and give an inheritance among the sanctified.' Acts xx. 32. 'They, like the rain sent down which waters the earth and causes it to bring forth for man's suste­nance, return not void, but accomplish all that God pleases.' Isa. lv. 10, 11.

[Page 12]Many think they should be happy could they see the Lord, and enquire at his mouth. But when men had this opportunity, their complaint was the same that it is now about the scriptures; 'How long dost thou make us to doubt; tell us plainly.' John x. 24. And if Jesus was now to be spoken with, what would asking further information imply, but that there was a fault in those instructions which he had already determined to be fully compleat? And would it not have the appearance of presump­tion? Should a nobleman express his thoughts to his servants, knowing them sufficiently plain for their understandings, and leave them in writing for their perusal, what would running to him for further in­structions imply, but that those already given were insufficient, and he who gave them to blame.

That there is a perfect agreement of the scripture testimony in all its parts, is strikingly manifest, by the genuine effect of it, upon the real believers of it at first, which corresponded like the impression to the seal. See Acts iv. 32. 'And the multitude of them who believed were of one heart, and of one soul.' Acts ii. 1. 'They were all with one accord in one place.' 46. v. 'And they continuing daily with one accord in the temple.' v. 12. 'And they were all with one accord in Solomon's porch.' ^‖ 1 Cor. i. 10. 'Now I beseech you brethren, that ye be per­fectly joined together, in the same mind and the same judgement.' Rom. xv. 6. 'That ye may with one mind and one mouth glorify God, &c.' ^¶ Any thing that rose opposite to this was crushed in the birth. A church is compared to the human body, which made up of several members is yet one, and each member has a fellow feeling with the rest. See 1 Cor. xii. Of this union most who are called [Page 13] churches now have not a distant idea. And students in divinity may be ever learning and never be able to come to the knowledge of this truth. But leaving them at their studies, it may be boldly affirmed, that the union of the first churches in the truth, and love for its sake, was such, that the force of men and de­vils combined could not break it; and many loved not their lives to the death. The certain cause of this unity of belief was the unity of the words of Jesus and his Apostles, which produced this unity among believers as its corresponding effect. The same words are now recorded in the scriptures, a certain proof this, that there is a perfect unity of sen­timent, in those scriptures which men rashly charge with inconsistency and contradiction.

The testimony of scripture appeared forcible also by its effect. The gospel came to them not in word only, but in power, and in the Holy Ghost, and in much assurance; causing joy in much affliction, and turned men from idols to serve the living God, and to wait for his Son from heaven, 1 Thess. i. See also 2 Cor. x. 4, 5. 'The weapons of our warfare are mighty, through God, to the pulling down of strong holds, casting down imaginations, and every high thing, that exalteth itself against the knowledge of God; and bringing into captivity every thought to the obedience of Christ.' Here we naturally think of artillery raised against a strong fortress, le­velling it all to the ground, effecting a most com­pleat conquest. Again read Heb. iv. 12. 'The word of God is quick and powerful, and sharper than any two-edged sword, piercing to the dividing asunder of soul, and spirit, and of the joints and marrow, &c.' What words can more pungently ex­press its sharp penetrating force. The effect upon Paul, the murderers of Jesus, the Ephesians, and indeed all, appeared fully to answer these descriptions of its force. Jesus saith, John v. 25. 'The hour is coming and now is, when the dead shall hear the [Page 14] voice of the Son of God, and they that hear shall live.' Its force upon living men is here represented the same that it will be hereafter upon the sleeping dust. However feeble the scriptures now appear, as their Lord once did, yet hereafter they will be known to be the same powerful voice which said at first, Let there be light, and at last will command life in­to those in their graves; and that their effect upon every believer of them discovered the same power, Eph. i. 19, 20, and ii. 5. These scriptures are re­presented as judging men at the last day. John xii. 48, 'Then those who have hurt the two witnesses, the old and new testament, must be killed after this manner, by fire issuing out of their mouth.' At their close we have the judgement of those that add to, or take from their testimony. Rev. xxii. 18, 19. Where is the complaint now that there is no where to look for truth?

A grand freedom of speech is used in them (not unsuitable to their dignity) free from that restraint, which men are often under in guarding their words, lest the captious should take an advantage of them. A short specimen may be exhibited in the following instances.

^{† †}Prov. xxvi. 5. 'An­swer not a fool according to his folly; lest thou al­so be like him.'

^{† †}Prov. xxvi. 6. 'An­swer a fool according to his folly; lest he be wise in his own conceit.'

[Page 15] ^**Rom. iii. 28.— 'Therefore we conclude, that a man is justified by faith, without the deeds of the law.'

^**Jam. ii. 14. 'Ye see then how that by works a man is justified, and not by faith only.

^{§ §}Mat. xxv. 46. 'These shall go away into ever­lasting punishment.'

^{§ §}1 Tim. ii. 4. 'Who will have all men to be saved, and come to the knowledge of the truth.'

[Page 16]Men are left to make what use they please of such open expressions. God is not concerned whether they charge the scriptures with inconsistency. Some will say these texts are flat contradictions, others will hold those on one side in such a way as to weaken those on the other. It is not uncommon to draw an argument, that the scriptures are uncertain in their meaning, which opens the way to any false doctrine. To men­tion the last instance, some say the scripture is self-con­tradictory; others, that God's will can be frustrated as to the salvation of men; others, that every man will be saved, to the making of no effect all that is said to the contrary. Men destitute of the truth readily avail themselves of such freedom of expression, and pretend they find texts giving countenance to any scheme of doctrine or practice which suits their own lusts, whe­ther received by tradition, or bred in their own minds. The scripture is dragged into their service, and we are confidently told, that it is a doctrine of scripture. While they are doing these things God keeps silence, and they think him like themselves, but a day is coming! It were vain to expect that men wedded to their darling ways of religion, with which their in­terest is fast entwisted, will quit their hold, even in the last stage of life, how much soever God's word be trodden under foot, yet we may be sure he is able to vindicate it.

[Page 17]The doctrine of Universal Salvation stands fore­most among the pleasing doctrines men have framed, and attributed to the scripture; but so full faced doth it appear against the general drift of scripture, that many who have gone far in listening to pleasing doctrines, shrink from this, though they could wish it might be true with all their hearts. They see the alternative too clearly, that some men will be damned, or the scripture must be given up.

CAP. II.

BEFORE we proceed to the decisive testimony of scripture in this matter, a fact or two may be mentioned, which appears in opposition to this doc­trine. That the contrary doctrine is generally professed at this day is fact as their formulas shew; and history shews it to have been so from early ages. This be­ing granted, it may be observed, that had the Apos­tles indeed held the doctrine of Universal Salvation, it appears impossible that the contrary doctrine should have such a spread in the world; because this doctrine is so agreeable to the taste of all men, that no period can be found between the Apostles days and the present, when they would have parted with it. Had any person attempted to lead them to it, all professors would have risen up against him, as attempting to rob them of the richest jewel in their cabinet, their highest security for another world. Let it also be observed, that Christianity was early made a tool of state by Constantine, which manifests that professors then held to a future pu­nishment; [Page 18] for rulers judge it necessary to hold up terrors of religion beyond this life, to enforce obe­dience from their subjects.

But not to enlarge here, the proper appeal is to the holy scriptures, the living oracles of God; and it must appear to every person not under the entire in­fluence of the first reasoner against, and softner of the rigour of the divine threatning, who early said, 'Ye shall not surely die;' that the scriptures do set­tle this point, that some men will suffer punishment beyond the grave, as fully as words can express. This is strongly implied and expressed various ways.

The appellations given to all that shall be saved collectively shew that they are only a part of man­kind. The word (EKKLESIA) Church, signifies a body of men called out from amongst others; the word (EKLEKTOI) Elect, signifies men chosen out from among others. And the whole scripture ac­count shews them to be persons called, and chosen out of the world, as these names import. Noah's family in the old world, and Lot's in Sodom, were types of them. The Patriarchs, the Jews, and the Christians, were kept distinct as being called out of the world. The distinction of the Jews from the rest of mankind is pointed out, Lev. xx. 26. 'Ye shall be holy unto me, for I the Lord am holy, and have severed you from other people, that ye should be mine.' Deut. vii. 6. 'The Lord thy God hath chosen thee, to be a special people unto himself, above all people upon the face of the earth.' They were allowed no connexion in religion with other nations. If they mingled with them, learned their works, intermarried, went after their gods, or trusted in their princes, they were viewed as deeply guilty. The leaders informed Ezra, that the Le­vites had not separated themselves from the nations, but the holy seed had mingled themselves with other people in marriage: Upon which he rent his gar­ment, plucked off his hair, and sat down astonished; [Page 19] and then fell upon his knees, making deep confession of guilt: ^* See 9th chapter. Nehemiah also saw Jews which had married wives of other nations, and he contended with them, and cursed them, and plucked off their hair, &c. Neh. xiii. 23—25. and it is called a great evil, 27 v. Their trusting in other nations instead of God their protector is severely re­proved. Their going to Egypt to strengthen themselves in the strength of Pharaoh, and trusting in the shadow of Egypt, is declared to be to their shame and con­fusion, Isa. xxx. 3. Their affinity both with Egypt and Assyria is mentioned, Jer. ii. 18. and the plain language of it declared to be this, viz. 'I have loved strangers, and after them will I go.' 25 v. The same is exposed as abominable whoredom, Ezek. xvi. So that to be otherwise than entirely distinct from all other nations was highly provoking to God.

The Jews to this day retain traces of the ancient distinction which God established between them and the nations, and in them now we see a faint picture of what took place when that nation was the church of God.

This distinction did not teach them the doctrine of Universal Salvation, but bespoke the opposite. They were ever taught what is expressed, Eph. ii. 12. 'That the nations were aliens from the common­wealth of Israel, strangers from the covenants of promise, having no hope, and without God in the world.' The nations were viewed by them as ob­jects of God's vengeance, Psal. lxxix. 6. 'Pour out thy fury on (GOIM) the nations ^† that have not [Page 20] known thee,' compared with Jer. x. 25. See also Psal. lix. 8. and cxlix. 7. Mic. v. 15, &c.

When the gospel church succeeded in place of the Jewish, it pleased God to collect his people out from the rest of that abandoned nation, to break down the partition, which till that time stood be­tween Jews and the nations, Eph. ii. 14. and to take out of the nations a people for his name. But they are no sooner gathered both from the Jews and Gentiles, than a line of distinction arises between them and all the rest of mankind, fully as great as that which had been before between Jews and the rest of mankind. And they are called collectively a nation, Mat. xxi. 43. 'The kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof.' So Peter says to strangers of various countries collectively, 'Ye are a holy na­tion.' 1 Pet. i. 1. and ii. 9. God was the King of this nation, and however dispersed, they were united under his jurisdiction. As to the rest in a lump, they were subject to Satan, the prince of the power of the air, the god of this world. Eph. ii. 2. and 2 Cor. iv. 4. Their entire distinction appears in their firm union together, and suffering for the truth unto the death, being undivided in their belief, or love for the truth's sake; while they kept at the greatest dis­tance from communion with others, and checked every thing which looked that way. They stood fast in one spirit, striving together for the faith of the gospel, in nothing terrified by adversaries which was an evident token of perdition to others, and of salvation to themselves, Phil. i. 27, 28. On the other side stood men of all nations, hating them mortally, both for the truth they held and that mu­tual love it raised in them. Hence followed severe sufferings unto death among the disciples. A few passages may be thrown together for further illustra­tion, Acts ii. 40. 'Save yourselves from this unto­ward generation.' Acts xix. 9. 'He departed sepa­rating [Page 21] the disciples.' 2 Cor. vi. 17, 18. 'Wherefore come out from among them, and be ye separate, and touch not the unclean things, and I will receive you and be a father, &c.' 1 Cor. x. 20. 'The things which (ETHNEE) the nations sacrifice, they sacrifice to devils not to God; and I would not that ye should have fellowship with devils.' 2 Tim. iii. 5. 'From such turn away.' Rev. xviii. 4. 'Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues.' Such commands were exemplified by striking fact in those days, which shewed them (though dispersed) to be one body fully as distinct from the world as the Jews had been. So that in the one Christian nation as well as the Jewish those words were verified, Numb. xxiii. 9. 'Lo the people shall dwell alone, and shall not be reckoned among the nations.' ^‡ Now why does God enjoin such a distinction and separation, if all are objects of mercy? If all men are brethren in Jesus, why is this breach among brethren in the family of God, upon whom unity and love are so strongly enjoined? This sepa­ration bespeaks some men distinguished from others as to forgiveness, as they are distinguished from the first sinners, the devils. Agreeable to this distinc­tion the disciples only are addressed as partakers of salvation: See Gal. i. 4. 'Who gave himself for our sins.' 1 Pet. ii. 24. 'Who bare our sins in his own body.' 1 Thess. v. 9. 'For God hath not ap­pointed us to wrath, but to obtain salvation by our Lord Jesus Christ.' ^§ Such language is confined [Page 22] only to the saints in separation from the world, as any one doubtful may see by looking to the begin­ning of the epistles and elsewhere. The practice of Universalists may speak whether they leave out this distinction, and together with it the observance of all things whatsoever Jesus Christ commanded, or not.

But to proceed. The above separation is brought to a closer point of view in the commanded disci­pline of a church; see Mat. xviii. 15—19. Here in case of trespass, the offended is ordered to speak to the offender alone; if repentance does not ap­pear to take one or two more, and if still unsuccess­ful to tell it to the church; and if he neglect to hear the church let him be unto thee as an heathen man and a publican—'Verily, what ye bind on earth shall be bound in heaven, &c.' In case of an established character in wickedness it is thus ordered 1 Cor. v. 11. 'Not to keep company if any man, called a brother, be a fornicator, or covetous, &c. with such a one no not to eat.' And 13 v. It is ordered to put away from their body a wicked person, whom he before declared should be delivered to Satan, for the des­truction of the flesh, that the spirit might be saved, &c. Here the line of distinction comes near, and severs members from their body, ^‖ who might have come in unawares. And in this solemn act of a church, gathered in the name of the Lord Jesus, for the purpose, an idea of the future judgement of God is strongly impressed, unless the end be reached, viz. the destruction of fleshly lusts, that the spirit [Page 23] may be saved in the day of the Lord Jesus. Had the doctrine of Universal Salvation been held at that time there was nothing fearful held up to the offen­der's conscience beyond the grave; and no force in the whole transaction as done on earth, or ratified in heaven; and it tended not to the spirits being saved, for by this doctrine the man would be saved, whether it had any effect or not; and it was a ridiculous farce in religion. Should a company of Universalists at­tend to these indispensible commands, what con­sistency would their appear in their doctrine and prac­tice? And might not each of them say, when he had finished the solemn act, as in Prov. xxvi. 19. 'Am not I in sport?' spoken of him who deceiveth his neighbour. There was something striking about the church of God, both in the Jewish and Christian form, which, like the cloud between the Israelites and Egyptians, afforded cheering light to some, but darkness and horror to others. The church is the light of the world, and some were drawn by its re­viving light, but others were dismayed, it appear­ing to them like a dark cloud of threatning aspect. See Ps. xlviii. 1—7. After a description of her glory, having God in the midst of her, 'tis added. 'For lo the kings assembled, they passed by together! They saw it and so they marvelled, they were troubled and hasted away; fear took hold upon them, and pain as of a woman in travail.' Song vi. 10. She is said to 'look forth as the morning, and yet to be terrible as an army with banners; she had nothing sightly as to worldly appearance, like her Lord!' Yet as they were dismayed even when they went to take him, John xviii. 6: So there was something of the same dismay among the persecutors of the disciples. The persecutors of Stephen saw something about him that struck them with awe, Acts vi. 15. Felix, though a governor, who had Paul's life at his dispo­sal, could not forbear trembling before his prisoner. Had he not collected from Paul's reasoning and ap­pearance [Page 24] a strong idea of a grand distinction among men in the next world, it may be presumed he had not been forced thus to tremble, out of character as it might seem. To mention no more, when they were all with one accord in Solomon's porch, it is said, and of the rest durst no man join himself to them. Thus striking was the appearance of the church of God, and from beholding her counte­nance fears of future wrath seized her enemies.

Again, the enmity established between God's peo­ple and the world confirms the above mentioned dis­tinction, and stands opposed to the doctrine of Uni­versal Salvation. Gen. iii. 15. 'I will put enmity between thee, and the woman, and between thy seed and her seed.' This was soon manifest in the fami­ly of Adam, and afterwards in the families of the Pa­triarchs. It may be seen in the Egyptian's hot pur­suit of Israel, and in the song of triumph on account of their destruction, Exod. xv cap. It appeared in Amelek opposing the travels of Israel, Exod. xvii c. which occasioned these words, 'The Lord hath sworn that the Lord will have war with Amelek from generation to generation.' King Saul was charged to cut them off without mercy; and for sparing Agag, &c. the kingdom was rent from him. Ama­lek is a standing type of all the enemies of God's peo­ple. We read Jer. xii. 9. 'Mine heritage is unto me as a speckled bird, the birds round about are a­gainst her.' The Apostle gives a summary view, Gal. iv. 28. 'Now we brethern as Isaac was, are the chil­dren of promise; but as then he that was born after the flesh persecuted him after the spirit, even so it is now;' and adds, 'the son of the bond woman shall not be heir with the son of the free.' This enmity has been drawn out in real life wherever a church of God has appeared, and was strikingly seen among the first disciples. The Lord says, he is come to set fire on earth, to send a sword and division, and to set a man [Page 25] at variance with his father, &c. ^¶ pointing to the division his doctrine would make among men, and informs the disciples, that they shall be hated of all men for his sake. We find such expressions as these, 'Marvel not if the world hate you—whosoever will be a friend of the world is the enemy of God.' ^* The Apocalypse shew that this enmity will not cease till the end. We may in that history of the future see a pretended spouse of Jesus, adorned with tinsels of this world, and drunk with the blood of saints on one side; and upon the other the Lamb's spouse wad­ing through tribulation after her Lord, while the souls under the altar cry, how long Lord dost thou not avenge our blood?

Now does this enmity ever maintained from the beginning of Genesis to the last of Revelations be­token Universal Salvation, or agree with modern universal charity plead for by the Universalists and most others? Is there a feature in the whole com­plexion that bears resemblance? Charity and love in scripture are the same it is granted; but that cha­rity rejoiced not in iniquity but with the truth, 1 Cor. xiii. 6. Iniquity and falshood are vipers which she cannot foster in her bosom. The purer her flame the more vehement her opposition, to that which opposes the truth her heart's delight. The enmity above was agreeable to her nature, and loudly pro­claims, that all men are not brethren in Christ Jesus.

[Page 26]The distinction of heaven's favourites from the world is confirmed in the ixth of Romans compared with the xith cap. The Apostle mentions his hea­viness for his countrymen the Jews, who were bro­ken off from the olive tree, and under wrath. And lest any should think the ancient promises to Abra­ham and his seed were failing by the rejection of his fleshly seed, he shews the thought to be groundless, because they are not all Israel that are of Israel; i. e. the true Israel are not strictly confined to those born after the flesh. For illustration he goes to the root, shewing Isaac was selected to partake of the promise while Ishmael was left; and not only so, but in Isaac's family too, even before the twins were born, the divine love made a distinction, having respect to one but not to the other. For the children being not yet born neither having done no good or evil, that stand, &c.—It was said, the elder shall serve the younger, as it is written, Jacob have I loved, but Esau have I hated. The Apostle is aware that men will think that God is unrighteous, and so he states their objection 14th verse, which he repels with MEE GEENOITO (far be it) and gives an answer sufficient for all those who contend with their maker to hear, viz. He saith to Moses, 'I will have mercy on whom I will have mercy, and I will have compassion on whom I will, &c.' Then he introduces Pharaoh as raised up to declare God's power and name abroad, and adds 18th verse. 'Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.' He supposes another objection formed 19th verse, 'Thou wilt then say unto me, why doth he yet find fault, for who hath resisted his will?' The presumption of the objector he thus repels 20—25 ver. 'Nay but O man, who art thou that repliest against God? Shall the thing formed say unto him who form­ed it, why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel to honour and another to dishonour? What [Page 27] if God willing to shew his wrath and make his power known, endured with much long suffering, the ves­sels of wrath fitted to destruction. And that he might make known the riches of his glory on the vessels of mercy, even us, whom he hath called not only EKS IOUDAIOON (out of) the Jews, but also EKS ETHNOON (out of) the Gentiles. The distinction then which is begun in this world is by the Apostle carried out into the next, and appears there in vessels of wrath fitted to destruction, upon whom God there shews his wrath and power united; and on the other side vessels of mercy prepared unto glory, in whom the riches of his glory will be made known. And who the last are we are particularly informed, Us whom he hath cal­led out of the Jews, and out of the Gentiles, and so cannot be all the Jews and all the Gentiles. This passage stands firm against all who object against God's distinguishing his favorites at his pleasure. They may see their own objections stated and an­swered by the Apostle, which confirm his meaning beyond contradiction, to the confusion of all who would break his thread of reasoning here. Agreeable to this, see Rom. xi. 7. 'Israel hath not obtained that which he seeketh for, but the election hath ob­tained it, and the rest were blinded.' 2 Thes. ii. 11—13. 'God shall send them strong delusions that they should believe a lye, that they all might be damned who believe not the truth—but we are bound to give thanks for you brethren—because God hath from the beginning chosen ^† you to salvation, &c.'

[Page 28]What the Apostle testifies of God's favours being bestowed according to his pleasure agrees with what the Lord declared when entering upon his public ministry; he as it were opened his commission from the prophet Esaias, applying these words to himself: 'The spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor—de­liverance to the captives—and the acceptable year of the Lord.' Luke iv. 17—20. The whole assembly were delighted, and all eyes were fastened upon him, and they thought of some claim to the benefit. But he reminds of one widow only that received it in a great drought, and one leper only in the days of Elijah and Elisha, and these persons not of Israel, while many widows and lepers were neglected in Israel. The Jews well understood him, pointing out a distinction made among men as to the favours of heaven, as ap­pears in the sequel, Wrath took the place of their delight, they thrust him out of the city to cast him down a precipice headlong. A parallel to this we have John vi. 25, to the end, where many who were at first well pleased upon making known that the mer­cies of heaven were of God's good pleasure without any claim, they fled from him till he turns to the twelve, 'Will ye also go away.' These passages conspire to throw their joint light together as it were into a focal point, manifesting with radiancy, that God's high pleasure distinguishes some men from others as to salvation.

The same distinction is held up in a different view, Rev. xiii. 8. 'All shall worship him whose names are not written in the slain Lamb's book of life.' Chap. xx. 15. 'Whosoever was not written in the book of life was cast into a lake of fire.' Chap. xxi. 27. And there shall in no wise enter into it any thing [Page 29] that defileth, but they who are written in the Lamb's book of life.' No proof is here needed that some men's names are written in that book and others are not, and the former shall enter heaven and the latter be cast into a lake of fire. This is according to the mere pleasure of God, and was done from the foun­dation of the world.

The scripture presents it also in another view, and that is, that God gave Jesus some of mankind and not others. John xvii. 2. 'As thou hast given him pow­er over all flesh, that he should give eternal life to as many as thou hast given him.' Verse 6. "I have manifested thy name to the men which thou gavest me out of the world.' They are distinguished from the world, who are said 14th verse, to hate them. Verse 9. 'I pray for them, I pray not for the world.' See also 8, 12, 19, 24, verses. In Chap. v. 37. 'tis said, 'All that the father giveth me shall come to me.' Verse 40th, 'And ye will not come to me that ye might have life.' John x. 15. 'I will lay down my life for the sheep.' Verse 26th, 'But ye believe not, because ye are not of my sheep.' If these do not force men to see a distinction, what will do it? But it is objected, that the Lord says, 'Other sheep I have, which are not of this fold.' John x. 16. 'Tis true, and adds, 'They shall hear my voice,' where­by they are distinguished from those who do not hear his voice.

Those words, John xvii. 9, may draw particular notice, 'I pray not for the world, but for them which thou hast given me.' There is not a petition in this prayer that looks as if he prayed for all mankind, but it is confined to a number, taken out of the world, and hated by them. But what is more, his express declaration, 'I pray not for the world,' decides the matter. They who can evade the force of it now, could do it if it had been repeated ever so many times. In this solemn prayer and the discourse that went before it, the Lord expresses bowels of tender­ness [Page 30] to the disciples, and his language is the very image and picture of that heart which was going freely to bleed for them; and if it was to bleed for all mankind, is it possible he should say, I pray not for the world, but for those whom thou hast given me? This prayer preceding his agony, is doubtless of the same spirit with the intercession he now makes at the Father's right hand. We cannot suppose that he now takes in that petition which he before rejected, so as say now I pray for the world. Aaron was a type, and when he entered into the holy place, upon his breast plate, and upon his heart, were written the names of those for whom he appeared there. And what names were they? Names of the Egyptians and Amalekites, &c. No. Exod. xxviii. 29, 'Aaron shall bear the names of the children of Israel in the breast-plate of judgement upon his heart when he goeth into the holy place, for a memorial before the Lord continually.' It cannot be supposed, without violence, that the Egyptians, Amalekites, &c. had any interest in what he transacted. So Jesus the anti-type bears only the names of the true Israel, whom the Father had given him out of the world. And we cannot, without like violence, suppose that the world at large have any in­terest in what he transacts for his people in heaven. So that all the expressions which point out his near connexion with his people, and the blessings arising from it, respect only those whom the Father gave him out of the world. These make the church purchased with his own blood, and are the body of which he is head, are members of his body, of his flesh, and his bones, are the temple of the living God, in which he dwells, are the branches united to him the vine, are married to him. These similitudes point out not a connexion between him and all mankind, but re­spect only those the Father gave him. God said not to Babylon as he said to Israel, I am married to you, The Apostle speaks of the saints at Rome being mar­ried to Jesus Christ, he does not say, all Rome, or all [Page 31] the world, was married to him. The church of the Thessalonians are said to be in God the Father and in the Lord Jesus Christ, but their persecuting country­men mentioned, 1 Epist. ii. 14. are not said to be in God the Father and the Lord Jesus Christ. Nor were any of the Thessalonians, except the church, or that small company called out from among them, to whom the gospel came not in word only but in pow­er, 1 Epist. i.

The same idea of destinction among men is sug­gested by the direction given by the spirit, calling them to preach the gospel in one place, and forbid­ing to go to another. They were forbid to go into Bithynia, Acts xvi. 7, and are called to go into Ma­cedonia, 9, 10, verses, and commanded to speak with boldness in another for this reason, 'I have much people in this city,' Acts xviii. 9, 10. And we find in all ages, and at this day, the preaching of Jesus and the Apostles is by the providence of God carried to one place and not to another. Grand kingdoms at this present time are destitute of the words of eter­nal life, and we must conclude, that God has not a people among them.

We find moreover, that where the gospel is preach­ed a select number only are taken out as the favorites of heaven, as the fact every where shews in the new testament. When the Apostle turned from the Jews to preach to the Gentiles, Acts xiii. 48, it is said, 'As many as were ordained to eternal life believed.' It is a plain violation of text, and it makes a distinction to say, all these Gentiles were ordained to eternal life, or that all believed.

The gospel was not only published where God had a people, but it was believed by them, and this dis­tinguished them from the rest as being the only heirs of salvation. The gospel ever went forth with these legible characters upon its front, 'He that believeth shall be saved, but he that believeth not shall be damned.' Faith and salvation are connected in scrip­ture, [Page 32] as faith and being healed were in the days of Jesus. The passages that connect faith and salvation are too numerous to repeat, and are obvious to those who look into the Bible. It may be asked, what oc­casion for connecting faith at all if all men are saved? It is lost labour, and the words are but wind, if unbe­lievers are saved. If we should invert the expressions in many instances they would speak agreeable to the doctrine of Universal Salvation. Mark xvi. 16, must be read thus, he that believeth not shall be saved. And we must understand a great part of scripture to mean the opposite to what it expresses. Indeed one is led to think of necessity for a new edition of the Bible, to make its language plain to common under­standing, and turning its negatives into affirmatives; and its affirmatives into negatives.

A few passages only may be mentioned which connect faith with justification and salvation. The Apostle of set purpose undertakes to shew how men are brought into favour with God. He shews there is not one righteous, that all the world are guilty, and every mouth must be stopped, and draws this firm conclusion, Chap. iii. 20. 'Therefore, by the deeds of the law there shall no flesh be justified in his sight.' Man being thus effectually shut out from the divine favour by guilt, and ruined forever as to any thing he can do himself; a supernatural way of access is laid open by the Apostle. And it deserves attention how far, and for whom it is opened 21, 22, verses, 'But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets, even the righteousness of God which is by faith of Jesus Christ unto all, and upon all them that believe.' Here the grand door of hope is thrown open for the guilty, and the conveyance of an all-sufficient righteousness to them who are destitute, is declared; but it is as certainly declared to be by faith unto them who believe, as it is declared that such a righteousness is revealed at all. To say that the [Page 33] righteousness of God is manifested which is not by faith, but is unto all who do not believe as well as those who do is a perversion of the scripture in a capital point. This is a door of man's opening and not God's. The Apostle confirms what he has been saying here in the 4th chapter 5th verse, 'To him who worketh not but believeth in him who justifieth the ungodly his faith is counted for righteousness.' Here again, while works are discarded salvation comes to the believer, and is confined to him, yea his faith is counted for righteousness as Abraham's faith was verse 22. If this be God's way of counting, then he that has faith has righteousness, and he that has not faith hath no righteousness, and without righteousness personal or imputed no person can be justified, for heaven and earth shall sooner pass away, than one jot or tittle of the law shall fail ^‡, Mat. v. 18. When the brazen serpent was lifted up in the wilderness it was the ap­pointment of heaven, that those who saw it should be healed of the wound given by the fiery serpents, and as the Son of man is lifted up in like man­ner, so it is as much the appointment of heaven, that those who believe in Him should be healed of the wound given by that old serpent the devil. As it is presumed, that no person was cured in the wilderness but what saw the brazen serpent, so none can be saved but those that believe. It is said, [Page 34] 'He is lifted up, that whosoever believeth in him should not perish, but have eternal life.' Believing and not believing are in three passages set in oppo­sition to each other, and salvation is connected with the former, and damnation with the latter, Mark xvi. 16. John iii. 18, and 36. In the last it is express­ed strongly, 'He that believeth not the son shall not see life, but the wrath of God abideth on him.' Men can if they please, because sentence against them is not executed speedily, have their hearts fully set to bring all the words of their Maker to nought, and make them of less force than the words of children, madmen or knaves.

The scriptures connect repentance with salvation, and impenitence with damnation. Repentance and remission of sins were first published in his name, Luke xxiv. 27. Acts ii. 38. Acts xi. 18. When Jesus told the Jews, who supposed that they whose blood Pilate mingled with their sacrifices, and they upon whom the tower fell, were greater sinners be­cause they suffered these things, that they were not greater, and that they should perish likewise except they repented. He does not mean that they should have a tower fall upon them too, or suffer a violent death, for he rejects the idea of being greater sinners on account of suffering such things. He must mean perishing under the wrath of God beyond the grave. If there be no punishment for men hereafter what can be meant by the second death, Rev. ii. 11. Leaving those who chuse to look up a meaning in their own imaginations; every sober man will attend to the meaning in scripture, Rev. xxi. 8. 'The fear­ful and unbelieving, &c. shall have their part in the lake which burneth with fire and brimstone,' which is the second death.

CAP. III.

WHEN Jesus sent his Apostles forth to pub­lish the good news, he tells them to shake off the dust of their feet against those that did not hear their words; and declares with a verily, 'That it shall be more tolerable for Sodom in the day of judgment than for them, Mat. x. 15. Are they then equally heirs of salvation with those who believe their words? How will it be more tolerable, if neither of them will suffer any thing? This agrees with the woes denounced upon Chorazin, Bethsaida and Ca­pernaum, xi. Chap. 21—24. When the Jews blas­phemed, Paul testifying, that Jesus was Christ, he shook his raiment, and said, 'Your blood be upon your heads.' Does he mean by this, that they should come to a violent death, as Christians did at that time more than any other men? No. It points to the second death, the same which Moses refers to when prophecying of the great prophet Jesus being raised up, he says, 'He that will not hearken to him shall be destroyed.' Deut. xviii. 15. compared with Acts iii. 22, 23. When the Apostle spoke weeping, of many professors who were taking their good things in this life, Phil. iii. 18, 19. for their God was their belly, and they minded earthly things, he declared their end was destruction. The mind of every sober man is forcibly constrained to think of a destruction beyond this life. The Apostle, 2 Cor. v. 11. having men­tioned, that every one must appear before the judge­ment [Page 36] seat of Christ, to receive according to his deeds, adds, 'Knowing therefore the terror of the Lord we persuade men.' They did not strike terrors out of the face of their gospel, which their whole testi­mony shews. While ground of strong confidence was suggested, through the propitiation, strong fears also of the coming wrath were inculcated, and they fled for refuge, to lay hold of the hope set before them. Striking monuments of apostacy are enfored upon their consciences—Lot's wife—the angels now reserved in [...]—Israel in the the wilderness—the breaking off that nation from the olive-tree through unbelief, and the call not to be high minded but fear, left God also spare not them, united with such ex­pressions as these, 'How shall we escape ^§ if we ne­glect the great salvation.' Heb. ii. 3. 'If they escap­ed not who refused, &c. much more shall not we escape, if we turn away from him who speaketh from heaven, xii. Chap. 25. 'If we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation which shall devour the adversaries:' He that des­pised Moses law died without mercy—of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God—For we know him that hath said, vengeance belongeth to me, I will recompences saith the Lord.—It is a fearful thing to fall into the hands of the living God. These with the addresses to the seven churches of Asia, en­forcing upon all the churches, that God searcheth the hearts and reins, and will give every man accord­ing to their works, pervaded the center of their souls; they feared and trembled, and were led to diligence in the work of faith, and labour of love, [Page 37] and to work ^‖ out their salvation with fear, and to give all diligence to make their calling and election sure. 2 Pet. i: 10, and shew diligence to the full as­surance of hope unto the end. Heb. vi. 11. ^¶ These formerly pulled down strong holds, cast down ima­ginations, and captivated every thought, to the obe­dience of Christ; but by Leviathan darts are count­ed as stubble, he laugheth at the shaking of the spear, the sword of him that layeth at him cannot hold, the spear, the dart, nor the habergeon. Job xli. 26—29. And no wonder, for his scales are his pride, shut up together as with a close seal; his heart is as firm as a stone, yea, as bard as a piece of the nether millstone, v. 21 and 15. In the great antichristian body, which before were proof against the terrors of the Apostles, and are now crowned with this doctrine, one may see Leviathan compleat.

The Lord argues from his own sufferings, the suf­ferings of his final enemies, Luke xxiii. 31. 'If they do these things in the green tree, what shall be done in the dry? The same is argued from the sufferings of his body, the church, 1 Pet. iv. 17. 'For the time is come that judgement must begin at the house of God, and if first at us, what shall be the end of them who obey not the gospel of God.' See also, 2 Thess. i. 5.

[Page 38]The second coming of Jesus is spoken of as the joy of his people and the terror of his final enemies. While he comes to give rest to the former he appears in flaming fire, taking vengeance upon the latter, who shall be punished with everlasting destruction, see at large, 2 Thess. i. 7—11. Sudden destruction will come upon them when crying peace and safety, Chap. v. 3. 'And thus they will be taken as fishes in a net, or birds in a snare,' Eccle. ix. 12. 'And it will be as in the days of Noah and Lot, when de­struction ^* overtook them in the midst of their plea­sures.' Luke xvii. 26—30. Thus temporal destruc­tions were types of future destruction, as much as temporal salvations were types.

The Lord fairly delineates (and he well knew) the unseen world in a parable, Luke xvi. 19—ult. where the beggar from distress was transported to happiness; but he who had received his good things in his life time, dyed and was buried. And what follows after his death? 'And in hell he lift up his eyes being in torments, and cries for a drop of water to cool his tongue,' which is denyed; and he informed he has already received all his comforts, and of an impassable gulph fixed between him and the blessed. Now if all men are saved, this is not so much as a parable or representation, but is a mere farce and fiction.

The apostolic weapons, which produced mighty conquests in those days, are said to have in readiness to revenge all disobedience when the obedience of saints is fulfilled, 2 Cor. x. 6. Let it not be wonder­ed, that this is ascribed to their weapons since Jesus says, John xii. 48. 'The word that I have spoken shall judge him at the last day.' See also, Rev. xi. 5. Where the two witnesses, the old and new testa­ment, are represented as destroying their enemies by [Page 39] fire, bursting from their mouth. These have in rea­diness to revenge all disobedience, but are waiting for for the completion of the obedience of the saints. This agrees with the reply to the souls under the altar, crying, how long dost thou not avenge our blood? viz. that they should rest yet for a little season until their fellow servants also, that should be killed as they were should be fulfilled. When what is behind of the sufferings of Christ is accomplished, and they have had their course through every part of his body, the church, then the arrows will fly suddenly from the string, and wrath blaze upon them that know not God, and obey not the gospel.

In Luke xiii. 23. one puts this question to Jesus, 'Lord, are there few that be saved?' Does not this imply the question, that has been attended to? May we not expect a decisive answer? Can we suppose the answer of any man living can be more relied on? Shall we dare to ask whether he knew, or if he did, whether he was willing to deceive about it? The enquirer took it for granted, that some would not be saved, which sentiment Jesus does not repel, nor charge him with having contracted thoughts; but immediately infor­ces upon his mind, that many will perish, 24—28. 'Strive to enter in at the strait gate; for many shall seek to enter in, and shall not be able.' 'When once the master of the house hath risen up and shut the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open to us; and he shall answer and say unto you, I know you not whence you are; depart from me all ye workers of iniquity, there shall be weeping and gnashing of teeth, &c.' See agreeing with this, Mat. vii. 22, 23. The para­ble of the virgins, Mat. xxv. 10—12. The parable of the tares, and of the net, Mat. xiii. 42, 50. But what need of turning to many passages? Jesus speaks in direct reply to the question, and if all men but one upon earth should say contrary, he would have ground sufficient to tell them they were all liars, and he has [Page 40] the word of one of more weight than them all. One might go on to fill whole pages with mere quota­tions without any remarks, it would rather be tire­some. The scriptures already quoted in sundry ways and divers manners, in doctrines, in discipline, in practice, and express declarations, plainly shew it will be the unhappy lot of some men to be damned. And though the thought be painful, and each one may fear how it will be with himself; yet it must be said, that they stand together as a strong bulwark not to be overthrown. If giddy mortals avail themselves of that freedom of expression, which is not unbecoming the God of heaven to use, and catch up scattered texts, where the word all is used, and determine greedily, that every individual of mankind will be saved. They are unlearned and unstable, and wrest the scriptures to their own destruction. It might as well be con­cluded that God's spirit was poured out upon every individual of mankind, upon the day of Pentecost, because Peter says, this is that which was spoken by the prophet Joel, viz. 'I will pour out my spirit up­on all flesh;' or that every individual is included in what is said. Acts iv. 21. 'All men glorified God for that which was done;' though the same passage informs, that the rulers threatened, and sought to punish them. The most remarkable passages which are pressed by violence, and made to face down the whole current of divine revelation, may be here pro­duced, ^† 1 Tim. iv. 10. 'For therefore we both la­bour and suffer reproach; because we trust in the living God, who is the saviour, or preserver of all men, especially of those that believe.

[Page 41] ^‡1 Tim. ii. 4. 'Who will have all men to be saved, and to come unto the knowledge of the truth.'

^§Heb. ii. 9. 'That he, by the grace of God, should taste death for every man.'

^‖Rom. v. 18 'Therefore, as by the offence of one, judgement came upon all men to condemnation, even so by the righteousness of one, the free gift came upon all men, unto justification of life.

[Page 42] ^¶1 Cor. xv. 22. 'For as in Adam all die, even so in Christ shall all be made alive.

^*1 John ii. 2. 'And he is the propitiation for our sins, and not for ours only, but for the sins of the whole world.'

These are the chief texts pressed into their service, to maintain the doctrine of Universal Salvation a­gainst the powerful current of divine testimony. But instead of opposing they fall in with the general stream. The disciples to whom they were [...] when they at first received the truth were impressed strongly with an idea, that could never be oblitera­ted while holding the truth, and must have a leading influence in all the views that were received after, viz. that repentance and remission of sins were inse­parably connected; and that he who believed not should be damned. So the Apostles preached, and [Page 43] so they believed. This was not only impressed in the first instant, but strongly enforced ever af­ter. They must infallibly consider this present evil world resembling Sodom, and God's chosen or church fleeing from approaching destruction, as Lot's family from Sodom, see Heb. vi. 18. 'We —who have fled for refuge to lay hold upon the hope set before us.' Could they have a distant idea, that the word all respected the world at [...], of which Sodom was a type, and its destruc­tion a type of theirs? Could they demolish their first impression that good hope rises only in believing, and with it the whole testimony that wrath awaited unbelievers? It cannot be. The universal expres­sions must infallibly be understood to mean the whole redeemed body made up of Jews and Gentiles, Greeks, Barbarians, bond and free, &c. in every age, and them only. To understand it further would be contrary to their first impressions, and all the doc­trines they heard, and all the discipline and practice they saw, and every thing about the profession. This grand collection of all sorts makes a world, though chosen out of the world, and a general view of them is given Rev. v. 9. and Rev. vii. 1—10. 'Though collected out of nations are a nation.' 1 Pet. ii. 9. 'And are the glory and honour of the nations.' Rev. xxi. 26.

Why do not men eager to catch hold of the word all in this case, and extend it to every individual, do the same with such passages as these! Mark i. 37. 'All men seek for thee.' John iii. 26. 'The fame baptizeth and all men come to him.' John xii. 19. 'The world is gone after him;' To do it in this case does not so much oppose the united force of truth as in the present case. The reason is, they have not so strong a temptation from the wish of the heart.

It is easy to see that men who know not the au­thority of God speaking in the scriptures, nor the same authority in the first churches, the living epis­tles, [Page 44] wherein that word was drawn out in real life; nor their reigning sentiments and awful discipline in separation from the world, who form the loosest ideas both of that word and of churches, will have dark­ness in their paths, and stumble at such expressions. But could they for once realize the appearance of the churches in Judea, with thoughts and hearts in uni­son, striking terror into the hearts of their enemies, it would dash in a moment their readiness to apply the word all to those who know not God, and [...] not the gospel.

The church of the living God is a medium through which truth is seen. 'It is the light of the world.' Mat. v. 14. It is called the pillar and ground of the truth. We may then view it as a beacon, a monu­ment, and the establishment of truth upon earth. Her light is derived from the Sun of Righteousness, and like the moon she reflects it upon the world. And as an epistle of Christ the mind of Christ was read in her conduct, as well as in what was written in the Bible. Those formerly who looked through this medium received very different impressions, from those who look through the medium of what are now called churches, which bear no resem­blance; and fail in the first instance of being a body gathered in the name of Jesus Christ, separated from the world, and exercising the appointed dis­cipline. As the first churches might be called a living comment upon the scriptures, and impressions of truth were taken from them, in connexion with the written word; so men at this day are led in their understanding about the meaning of scripture, by the deceitful comment in what are called churches; and as these are broken, divided, and opposed; no wonder it is all confussion among them as among the Babel builders formerly.

A text or two may be added to those mentioned before, shewing the certainty of future punishment; one is Mark ix. 43—49. The Lord here directs to [Page 45] part with a hand, foot or an eye, that offends, be­cause it is better to enter life without them than to go into hell with them. And he repeats five times that the fire is not quenched, and three times that the worm dieth not. If any one will turn to the pas­sage and read it deliberately he may be asked these questions when he has done. Does the Lord call to the loss of any earthly enjoyment in order to en­ter life? Does he labour a point? What point does he labour? Is it Universal Salvation? Or is it the doctrine of damnation? Or is he full of words with­out any thing to the purpose, and making much ado about nothing? Who dare say he is holding up a bugbear to terrify his friends to part with their nearest enjoyments in life, and that they like fools took him to be in earnest, so as lose even life it self afterwards.

One text more may he considered. In the 25th chapter of Matthew, the final judge (though then in abasement) lays open the transactions of the last day to his friends; and informs that when seated upon his throne all nations shall be gathered, and he shall separate them from one another, placing some on his right hand and others upon his left; and shall address himself to the one, Come ye blessed, &c. and then to the other, Depart ye cursed into everlasting fire, &c. and in 46th verse, it is said, These shall go away into everlasting punishment, but the righ­teous into life eternal. See the same issue of that day Rev. xx. 15. The meaning that first presents itself is, that some men are appointed to happiness at that time, and others to misery.

It has been said, that the separation here means only a separation of crimes from persons. Answer; nations are gathered and he separates them one an­other, and as they are a collection of persons it must be, that he separates persons from one another. And the sufferers of this punishment are said to wail and gnash their teeth, verse 30th of this chapter, and Mat. xiii. 42, 50, which cannot be applicable to crimes, [Page 46] they being not the subjects of pain or action. Such trifling evasions are not used where men's worldly in­terest is at stake. Men do not take such liberty in construing the words of a law book. A man would make himself ridiculous that should do it. For in­stance, the laws declare, that any person guilty of murder shall be put to death. A man is brought upon trial, full evidence appears against him, and he is brought in guilty, by the verdict of a jury. Upon this the judge rises up to pronounce sentence, that he shall be hanged, till he is dead; but the prisoner's attorney gets up and informs his honour of a mistake which he labours under, and says, it is not the mean­ing of the law to hurt men, or that they should suf­fer in person but simply to purge their crimes, and therefore that the meaning of the law cannot reach farther than that his client should be hung in effigy, and he prays that the person himself might be set at liberty. Should a plea like this be made at the grand court hereafter, one [...] of how much avail it will be to a discharge.

Others have said, that those upon the left hand are devils. Answer, if so then devils are part of the na­tions gathered at that time, and are the part which is separated. And a reason of their sentence is that they fed not the least of the brethren of the judge, when hungry, did not cloathe, &c. It is difficult to conceive how the devil can do this. Can any man think this to be the great article of charge against the devil? Does this appear from scripture to be the leading feature of his guilt. If it should be admitted, might it not be supposed, that some of them will do it to escape the sentence, for they do not love pain. The truth is men fly to any [...] in a pinch. It may be questioned whether greater evasions were ever made in all the controver­ [...] that ever were upon religion.

It may be enquired now, what [...] wanting to give the most full and compleat proof that all men will [Page 47] not be saved. Does one wish to see many doctrines in a connected chain throwing their joint light into one point, or to see the whole appearance, disci­pline, and practice entirely concurring and enforcing the evidence, or to have peremptory declarations of the punishment of some men, and to have them re­peated over and over. Does he wish for a represen­tation of what passes in the unseen world from one well acquainted there,—or what passes at the general judgement, and what is the issue of the day,—or to have the question plainly put to Jesus and plainly answered,—or to find the scripture speaking of it throughout, he has them all conspiring together and affording as bright evidence as they give upon any point, and indeed as great as words can give. But if men wish to have the natural meaning of words destroyed, that they may embrace a darling opinion; or to have the rock removed out of its place for them, this is unreasonable, and has been often wished in vain. The divine law and all the divine words must remain, fixed upon a firm basis, and heaven and earth will sooner pass away than one jot or tittle of them fail.

It is true there are a few words recorded in scrip­ture, which as we commonly take up language, speak full according to the spirit of this doctrine, as Gen. iii. 4. 'Ye shall not surely die.' Mich. iii. 11. 'No evil can come to us.' Deut. xxix. 19. 'I shall have peace, though I walk in the imagination of my heart. Rev. xviii. 7. 'I sit a queen, and am no widow, and shall see no sorrow.' Information is giv­en at the same time who they are spoken by, viz. the serpent, the false prophets, and the whore of Babylon. And though they have been held as sweet by many for ages, yet they have held them so with more of a trem­bling hand, than they do now. A person is now em­boldened, and with seeming security may behold God rising in vehement wrath against them when they are mentioned, as in the following verse, Deut. xxix. 20. [Page 49] and perfect will of God—becomes more acquainted with the grand relief; has his confidence confirmed, and enjoys those consolations which are by Christ Jesus, and will be crowned with eternal glory. His faith issues not in mere empty talk, but the linea­ments of it are drawn out visibly in his practice; par­ticularly in his observance of that new commandment of love, left by the dying Lord to his dear disciples, by which he signifies they shall be known to be his, in distinction from the rest of mankind, John xiii. 34, 35. This necessarily supposes them united in separation from the world,—striving together for the faith of the gospel—continuing steadfastly in the apostles doctrine—fellowship—breaking of bread and prayers—assembling every Lord's day for that purpose—loving each other with a cordial affection for holding that truth which makes them hateful to the world—ministering to their wants, thus laying up treasure in heaven—rebuking in case of offence, and observing the discipline—jointly attending to every thing commanded, without making any void —patiently suffering as companions together for the truth's sake. And so every branch of the ancient practice, and the apostolic contention, is revived in one body, of which Jesus is the head, and they mem­bers of him, and one another, which shews their faith working by love, and made perfect by works, agree­able to James ii. chapter. As a plant rises from a seed, so practice rises from the faith, and manifests them to be heirs of salvation, see 1 Thess. i. 4—ult. and ii. chap. 13, 14.

Far different is the faith, that all men will be sav­ed. It is a belief of that which the whole current of scripture testimony stands opposed to.—Is a breach of the one faith of the Apostles; and gives a trifling view of the authority of the scriptures, as dissembling and holding up terrors in which there will appear no reality when the mask is thrown off. It is far from its nature to bring forth the fruits mentioned above, [Page 48] 'The Lord will not spare him, but the anger of the Lord, and his jealousy shall smoke, and all the curses shall lie upon him:' and Rev. xviii. 8. 'Therefore shall her plagues come in one day, death, &c.—and she shall be utterly burnt with fire; for strong is the Lord God who judgeth her.'

CAP. IV.

THE gospel brings glad tidings of great joy for all sorts of sinners, even the chief. While it gives a deadly stab to the heart, it conveys a life-giv­ing balsam. It presents a broad foundation of hope to one in the broadest view of his guilt, and quiets the conscience of man, when fearfully looking for judgement, and fiery indignation. Hence joy comes to prisoners that were appointed to death by the sen­tence of the law. Great satisfaction arises from hear­ing the merciful declarations, he that believeth shall be saved—if any man thirst, let him come to me and drink—him that cometh to me, I will in no wise cast out, &c. A person is then constrained practically to regard those words, Mat. xvi. 24. 'If any man will come after me, let him deny himself, and take up his cross, and follow me:' and to cleave to the Lord with purpose of heart, in observing all things commanded, which is a trial of the reality of his faith. In this way he proves what is that good, acceptable, [Page 50] to lead to the ancient separation, discipline, and self-denied observance of all things, commanded to in­spire with fear and trembling, and carry through suf­ferings unto death. This practice instead of rising out of that belief, is a contradiction to it; and it might as well be expected to see a bramble bush bearing grapes, as to see this practice growing out of that faith. The very mention of such fruits may possibly occasion the disdainful smile; but it may be boldly af­firmed, that gospel faith and such practice are as close­ly connected as body and spirit: and if men trifle with the doctrines or commands of God, whose voice will judge the world, it is done at no small risque.

What the Lord says with regard to false prophets, 'Ye know ^† them by their fruits', may hold true also with respect to doctrines. Certainly if they are op­posed to fruits they are false. Fruits are not what any man, or body of men take it into their heads to call so, but what God himself calls so. The scrip­ture must decide that point. And if the branches of love before mentioned connected with a contention for the faith once delivered to the saints be fruits, not only this doctrine, but the whole doctrine of the Christian world must tumble in ruins. Not but that they may seem to hold some things which look like truth, but a little leaven leavens the whole mass, and a little poison makes a wholsome draught fatal.

The scripture says, beware of men, and its mean­ing is emphatical, as the attention is called up to one teacher alone, even Christ. Though he be not bodi­ly present, he as certainly speaks in the scripture as if he were. There is no where else to go then but to the scriptures, which contain the words of eternal life. As to men, their deceit is cloaked under the most plausible and kind appearances, and one had [Page 51] need beware of them, as of the devil himself. It is said, 2 Pet. ii. 1—4. 'There were false prophets a­mong the people (i. e. the Jews) as there shall be false teachers among you;' pointing to the whole suc­cession of them in all ages. He says also they shall bring upon themselves swift destruction, ^‡ and their damnation slumbereth not. Though it be delay­ed it is wide awake. Turning to the Old Testa­ment one sees their plausible character. They were gathered round the two kings, 2 Chron. xviii. speak­ing smoothly, but Ahab tells Jehoshaphat, 'As to Micaiah, did I not tell thee he would not prophecy good, but evil; and he has a prison and bread of af­fliction appointed him. Of these teachers we read, Ezek. xiii. 10. 'They have seduced the people, say­ing, there is peace, and there was no peace.' 16th verse, see visions of peace when there is no peace. 18th verse, sew pillows to all arm holes. 22d verse strengthened the hands of the wicked by promising him life. In the xxiii. chapter of Jeremiah, their character is largely described, their language is, 'The Lord hath said, ye shall have peace, and no evil shall come upon you, &c.' see at large. As plausibility marked their character under the law, so it did under the gospel, Rom. xvi. 18. 'By good words and fair speeches deceive the hearts of the simple,' i. e. those not taught of God. Paul in the same spirit with the true prophets says, in opposition to them all, Gal. i. 10. 'For if I yet pleased man, I should not be the servant of Christ.'

One would have thought satan had conducted his ministers near their utmost limits as to speaking peace in their various departments throughout Christen­dom, so called, before the appearance of this doc­trine, which declares there is no evil for any man to fear beyond the grave. This doctrine is the finish­ing [Page 52] off of what begun long before, and all parties were engaged to promote and bring forth the top­stone with much applause.

It is natural for men to fancy it will be well with them when this short life ends. This is manifest from the savage who has victuals, cloaths and am­munition, buried with him, that he may be well fur­nished in a visionary hunting world of happiness; to the raptured philosopher who fancies, that his spirit will be wasted on wings divine into unknown de­lightful regions, and like the bee he shall sip delicious draughts from [...]known flowers. ^§ This bias to fancied happiness appears as strong in those who pro­fess to believe the Bible, and yet in works deny it as any men whatever. So they cast off from themselves the terrible threatenings, which still they reckon will fall on some others. ^‖

It would be endless to point out the various grada­tions of their hope, and the several foundations they build it upon. Men are more engaged to get a hope that is strong, than to see whether it is fixed upon a rock or the sand. That a slight foundation serves, appears in two armies engaged in battle, where on both sides multitudes think that their fall in battle is meritorious, and will give some claim to salvation. This is not confined to savage ignorance, but is the case in polished nations. Not merely among men of low understanding, but those of rank. Not mere­ly among Papists, but Protestants too. Nor can it be supposed that Britain, France, or America could boast over others in this respect.

To some this foundation appears weak, therefore they may have recourse to something that is more [Page 53] plausible. It may be a general belief of scripture whether they understand what it contains or not. Morality in society—attendance upon the religion of their country—or parish—esteem of their minister and paying his tax to him—veneration for dead saints, or it may be experience of a change of hearts to a bet­ter conceit of themselves, or some good action—or good wish, or some thing else. Hope founded some how is a staff that most men walk with. This bias to get a hope has at last led men the fatal length to believe, that all men will be saved in the face of all God's threatenings.

Men have had ample employ in cutting out vari­ous schemes of religion to fit the policy of kingdoms or the taste of the public where they happen to live. Barely to enumerate the sects called Christian, would be tedious, much more so to lay open their several opinions. It may be presumed none have risen since the first departure from the faith, that have more texts standing full faced against them than the Uni­versalists; or that are put to a greater shift to keep up any plausibility. The shift made, that those on the left hand are crimes, or devils, and not men is the master piece of all evasions. And if the credit of wit be allowed them here, or a deep insight in­to human nature, as to what scheme of religion might take with the human mind, yet it must be said it will turn against themselves in the end, even as it is with the fallen angels, who are not accused of want­ing understanding.

Satan was the first reasoner upon the words of God, and the step he took was to lead Eve to question the truth and force of them; then finding by her answer, that she was deviating from the form of words de­livered her, and wavering about them, he pursues his advantage, and asserts 'Ye shall not surely die.' And since that day, he goes about seeking whom he may devour, leading men to question, whether God hath said this and the other thing (taking off the [Page 54] force of his words) and to hold loose the form of sound words delivered them; and to doubt whether the curses will fall on them, though they walk in the imagination of their hearts. It was not uncommon to fancy an escape before, but now the conclusion is drawn fully as bold as at first, that no man shall surely die.

The intrepidity with which some who hold this doctrine may leave this world, is no certain argu­ment that it is true. Deists, Pagans, Papists, and every sect, have thought they had got evidence of the truth of their respective schemes from the boldness with which some of their followers have died. But a madman's firm belief that he is a king, does not make it evident that he really is so. A man going to the gallows may firmly believe there is an escape for him, but this alters not his real situation. It is said Psalm Lxxiii. 4. 'There are no bands in their death,' who yet are said 19th verse, to be brought into deso­lation in a moment.

Many persons think this doctrine false, and won­der how it could ever gain ground in opposition to such a multitude of plain texts, who yet have had a hand in its production. It is a child of their beget­ting, though they are sorry for its birth, and neither parent, nor child, are fond of owning each other. This may: seem a strange insinuation. But 'tis cer­tain they bury out of sight the ancient distinction of the church from the rest of mankind, and its disci­pline, and with them the established enmity, and the sire Jesus came to send on earth, while they hold up both in doctrine and practice, that the work of Jesus had respect to all men. Some who dare not assert it in word, still proclaim it loud in practice, by form­ing a near connexion in religion with the communi­ty at large where they live, so that the very existence of their ^¶ churches depends upon it; and if this con­nexion [Page 55] was broke their churches crumble to dust. There cannot be the appearance of consistency in this, unless Jesus be supposed to die for all, and all will be saved. And it is thought to be the height of religion to have what is called universal charity, which is indeed paving a broad street for most, or all to walk to heaven in. Not only this, but the force of scripture is beaten down, and it is made to give place to traditions, platforms, creeds, &c. that the Bible is not thought sufficient to support any doctrine without the helping shoulder of some great divine, or number of divines so called. Nay it is become a common jest book to collect expressions from, to give a high seasoning to wit and mirth. What more could any wish for, to nullify all its threatenings? What more to lead to the thought that Jesus died for all, and that all will be saved.

Damnation has been considered as a mere bug­bear to frighten children, before publishing this doc­trine, not only by those who tossed it from their tongues in profane oaths, but those who preached its terrors to get money. Those who have wrote a­gainst this doctrine, have not dared to lay open the root of the scripture doctrine, as standing against it, because it would be against their own religion. Pa­rishes must be held at any rate. Though some things may be well spoken, yet we see nothing in [...] re­sembling the conduct of Noah, who moved with fear of things not as yet seen, prepared an ark to the sav­ing of his house: Nothing like turning their backs upon this world, and following Jesus without the camp, bearing his reproach. But instead of this, holding strong connexion with the world, and qui­etly going down stream, that they may be cloath­ed [Page 56] in purple and fine linnen, and fare sumptuously every day.

We may now take a brief view of revolutions in the Christian profession. In the Apostles days, the churches, which were in God the Father, and in the Lord Jesus Christ, looked forth as the morning, clear as the sun, fair as the moon, and terrible as an army with banners. The evidence of the sufferings of Jesus with the glory following, burst into their minds and captivated their hearts. They joyfully quitted their hold of this world, and partook of his sufferings, looking for that blessed hope, and the glo­rious appearing of him who gave himself to redeem them from all iniquity, and purify to himself a pe­culiar people, zealous of good works. These works they considered as an evidence that their faith was unfeigned, and so should be crowned with salvation. Their faith and works both were hateful to the world, and drew upon them heavy sufferings; but the hope of future glory raised their spirits, and strong conso­lations from heaven supported them. The human mind without divine support shrinks from such suf­ferings. Thus many at that day varied a little (as it might seem) to escape distress, see Gal. vi. 12. This deviation continually increased afterwards, agreeable to 2 Thess. ii. 7—12. Herein were fulfilled 2 Tim. iii. 1. and 1 Tim. iv. 1. When it was considerably advanced, professors cast a favourable eye towards the morality and maxims of nations, adding tradition, philosophy, &c. to their profession; so that the dis­tance between the church and world was very sensi­bly lessened. The world failed not to return the compliment, and soon got so favourable an idea of Christianity, that it was noticed by the great, and the Emperor of the world introduced it as the reign­ing religion of the Roman empire. Constantine loaded the Elders, or Bishops with wealth and ho­nour; and history informs, that a general corruption followed among them. Though this was manifest [Page 57] to all men, yet the world continued to lavish its fa­vours and increase their grandeur, till upon the fall of the western empire, and its being divided among ten kings they all yielded submission to the first Bishop, and in this the prophecy, Rev. xvii. 12, 13. was fulfilled. This was within five hundred years from the Apostles days. This haughty pontiff had sway for ages, over princes and subjects, requiring an implicit faith in what he declared to be the mind of God, while the scriptures were locked up out of sight; and at the same time the greatest barbarities were ex­ercised upon those who could not swallow his dic­tates, and this under pretence of zeal for God. Mean while the grossest vices ran through the whole body of the clergy, and the grossest opinions were preached by them, and believed by the people.

A sensible check was given to his career in the 16th century, by Luther, Calvin, and others, who boldly exclaimed against the corruptions of the church of Rome, caused the scriptures to be published, and seemed to revive the contention for the faith once de­livered to the saints. But these contenders instead of disappearing in this world, and becoming united with a poor and afflicted people trusting in the name of the Lord; willingly admitted princes to take up their cause and support it by their power. Thus it became a cause of the kingdoms of this world, instead of a conten­tion of the church of Christ in separation from the world as at the beginning. So that Christianity was brought into a state resembling what it was in the days of Constantine. The followers of these reform­ers have been relaxing more and more from any thing about them, which had any appearance of the Apos­tolic doctrine; and have been much divided, and no small quarrellings raised among them. But at last tired with quarrels and persecutions, and each party being gravelled with what another could lay before his conscience from the scripture, they have in general been taking a new turn about religion. While mul­titudes [Page 58] turn Deists, most others think best not to be strenuous as to any point, and to maintain no con­tention, for [...] they would call the faith once deliv­ered to the saints. This they suppose is amply com­pensated by the good opinion they can admit of every sect and denomination. It has become an approved proverb, that men do not think alike, and do not look alike, supposing that there is no more evil in having a different belief ^* than a different face: or in believ­ing that which makes God's word of no effect, or makes him a lyar. So it is commonly thought, if a person be what society calls a good member of it, he will be saved let his belief be what it will. This emboldens men in any sentiments, even in the denial of revelation.

While men are thus shewing mutual complaisance to each other, we may besure they will take liberties with the word of God. Its divine origin is accord­ly doubted by men who yet make a decent obeisance to the public religion. Some not so prudent boldly reject some parts of it as fancy dictates. And to the bulk of people, the most of it is of so doubtful signi­fication, as to lose all force. The paper, print, and cover may have a shadow of respect, but as to the contents, this is too deep to be understood, that is figurative—that is doubtful—that is indifferent, and the other is contradictory; so that taking it all to­gether it is the most unmeaning, insignificant book that was ever written.—And besides this they have erected a tribunal, upon which human reason is seated as judge, before whom the words of God must be ar­raigned and tried, and those only will be allowed to pass which she allows can be comprehended, and do not clash too much with interest and ease. No won­der then there be gods many and lords many. There are also sentiments many, which could they be col­lected [Page 59] and fairly exposed would indeed excite the idea of Babel or Bedlam.

Thus we have contrasted with the reception of truth at first, the reception it has met with from the nations, when they have meddled with it: While they fail not of loading its betrayers and murderers with honour, one while it is itself locked up in prison fast, another time it is let out to be bandied about like a foot ball, or to use another similitude, to be cut up into shreds, and have its force demolished.

Among the first believers the divine testimony tore down reasonings, took the heart by storm, and capti­vated every thought to the obedience of Christ. But on the contrary now, the scriptures receive the as­sault, are stormed by men, and captivated to support their evil reasonings, and countenance their wicked affections and lusts.

Christian nations, so called, boast of superiority over other nations (whom they call heathen) as Ma­hometan nations glory over them, and the Chinese boast, looking with contempt upon both. After all the boasting of Christian nations they are much the same they were before they adopted Christianity, only they have new names about religion, and the gods. It is said that the Roman senate talked of enrolling Jesus among the gods. However that be, the name of Jesus is only enrolled among the nations. Not to enlarge upon the battles that have been fought in his name while the earth was made slippery with blood. The Spaniards carried his name into South-America, and under it, not only dispossessed the trembling na­tives but cut them in pieces and covered the earth with millions of their carcases. Under the name of Jesus, millions of the [...] Negroes have been torn from all that was dear to them, and reduced to wear out their lives in slavery and distress. Under his name our high mettled Christians haughtily tread upon the poor, grind their faces, and extort from wretchedness its last comforts to support a high caparisoned gospel. And [Page 60] it is not uncommon to invoke his name to give a sanc­tion to earnest pursuits after this world, and hoarding up treasures by extortion.

As to nations they may be compared to vast col­lections of water moving in a steady course down their channel, that cannot be diverted or turned back. The introducing Christianity, never turned their stream the contrary way, but instead of this be­ing perverted and mingling it is carried down stream. It was not the intent of Jesus to do more than to col­lect out of the nations a people for his name. Not­withstanding the high boasts of Christian nations, there is the strongest ground to believe, that the out­lines of the character of both clergy and laity have a strong resemblance round the whole globe; and that there is not more difference in their religion than in their looks or dress.

Two things may be mentioned, wherein all the nations agree.

I. They all imagine that human worth is of some avail towards making peace with their Maker. The church motto in distinction is, He is our peace— The Lord our righteousness.

II. Worldly interest is a main point with all the nations. Mat. vi. 32. 'For after all these things do (ETHNEE) the nations seek.'

In opposition, the reigning sentiment of the true followers of Jesus is thus enforced, Luke xii. 33. 'Sell that ye have, and give alms; provide yourselves bags that wax not old, a treasure in the heavens, &c.' Though Christian nations are well agreed in the two principal points mentioned, yet in some others which are called circumstantials they differ. Thus religion may assume a different garb in different ages or places. Sometimes she appears in a more strait and forbidding dress, sometimes more loose and inviting. To cut short, universal benevolence, or charity, so called, is agreeable to the present taste of all par­ties. She casts a pleasant eye (however disaffected) [Page 61] upon all sects of religion, insomuch that a rejecter of revelation, if he declares he cannot see evidence of its truth, will not meet a severe frown. However she cannot quite conceal her disgust at a strenuous maintenance of the simple truth. But still she cries, wide is the gate, and broad is the way that leads to the Elysian fields, and many there be that go thither. This dame with her sister Universal Redemption have at last found a companion in this doctrine, by whom they are made perfect and compleat, and re­ceive their last polishing, so that unmolested they may pride themselves in their charms, revel in enjoyment of their wishes, and bid defiance to God's sovereign­ty, election, justification by faith, self-denial, and fears of damnation, which before occasionally gave them disquiet.

Finally, the doctrine of Universal Salvation, leads to the most undisturbed enjoyment of a dream, which men indulged before; though they [...] with many interruptions in it. It calls to dream without dis­turbance, and who will say it is not pleasant. Many will dream (no doubt) till the silver cord is broken, and they awake in a world of reality. It is probable, this doctrine will prevail, and contribute much to that quiet men will be in when Jesus returns from heaven, 1 Thess. v. 3. 'When they shall say peace and safe­ty, then sudden destruction cometh upon them, as travail, &c.'

A couple of texts may be here quoted that speak both of those who cry peace to themselves, and those who cry peace to their hearers, Deut. xxix. 19, 20. 'And it come to pass when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace though I walk in the imagination of mine heart; to and drunkenness to thirst.' The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses written in this book, shall lie up, on him, &c.' Of false prophets we read, Jere. xxiii. [Page 62] 17, 19, 20. 'They say still to them who despise me, the Lord hath said, ye shall have peace; and they say to every one that walketh after the imagination of his own heart: no evil shall come upon you. Be­hold a whirlwind of the Lord is gone forth in fury, &c.—The anger of the Lord shall not return until he hath executed and till he hath performed the thoughts of his heart: In the latter days ye shall consider it perfectly. ^† The Apostle says, 'How shall we escape if we neglect so great salvation.' Heb. ii. 3.

The present state of the world is described, Rev. viii. 13. 'Wo, wo, wo, to the inhabitants of the earth, by reason of the other voices of the trumpet of the three angels which are yet to sound.' The four first have undoubtedly sounded long ago; and the inhabitants of the earth must now undoubtedly be un­der these woes. See also, xii. chapter 12th verse, 'Wo to the inhabiters of the earth—for the devil is come down to you, having great wrath, because he knoweth that he hath but a short time.' The short­ness of his time wakes his greatest exertions, and wrath. And if we judge from the false prophets, the effect of these is great smoothness, and complais­ance among men; so that the effects of it are before our eyes. God's elect will be resolutely deaf to such cries, 'Of peace and safety,' as are every where sound­ed, and flee from the trifling combinations of men, calling themselves churches. Jere. LI. 6. 'Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquities.' Rev. xviii. 4. 'Come out of her my people, that ye be not partakers of her sins, and that ye [...] not of her plagues.'