☞Gen. iii, • 5. Exod. xxxiv, 6. Lev. xxv, 10. • 3.41.54. Job v, 17.18.19. Pſ. xlix, 15.16. lxxxvi, 9.10.15. ciii, 8.9. cvii, 1—15. cx, 1. cxlv, 8.9.10. Eccleſ. xii, • . Iſa. xxiv, 22. xxv, 8. xlii, 7.16. xliii, 6.7.18.19.25. xlv, 23.24.25. xlvi, 12.13. xlix, 6—10. compared with Rev. vii, 14. Pſ. liii, 4.6.10—12. liv, 7.8. lv, 1. lvii, 16.—19. Iſa. xxxv, 61. lxi, 1.2. Jerm. iii, 31-33. xxxi, 34. Lam. iii, 31-33. Ezek xxxiv, 16. Hoſea xiii, 9.14. Micha. vii, 18.19. Zech. ix, 11. Matt xi, 27. xviii, 11. xxii, 44. xxviii, 18. xii, 20.21. Luk. xi, 21.22. xix, 10. John i, 19. iii, 16.17.35. vi, 37—39. xii, 31.32. xiii, 3. Acts iii, 20.21. Rom. v, 18—21. iii, 23—29. xi, 25 to end. xiv, 9.11. i Cor. iii 10—15 xv, 22—57. Epheſ. i, 9.10. vi, 8. Col. i, • —21. ii, 15. i Tim. ii, 5.6. iv, 9.10. i Tim. i. 15. ii Tim. i 10. Heb. ii. 8.9.14 • 5. vii, 17—27. ix, 12, 26, x, 10—14. James ii, 13. i Pet. iii 18—22. iv, 5.6. i John ii. 1.2. iii, 8. iv, 10.14. Phil. ii, 9—11. Rev. i, 8.18. v, 15, vii, 9, to end. xxi, 4.5.6. and xxii, 2.3.12.13.17.

TWO things that are diametrically oppoſite to each other, cannot exiſt to all eternity; if both are infinite; they will mutually deſtroy each other, if the one be infinite, & the other finite, the finite muſt be deſtroyed, and which ever is moſt powerful, muſt deſtroy the other. Now ſince love and enmity, holineſs & ſin, evil & good are exactly oppoſite to each other, it is evident, one muſt at 〈◊〉 prevail over the other, how long ſoever contention and ſtrife may continue, and ſince goodneſs is the perfection of GOD, and evil the imperfection of the creature, there can be no doubt, that as good exiſted before evil, ſo it ſhall to all eternity, when evil ſhall be no more. When every knee ſhall bow of things in heaven and earth, & under the earth, and every tongue confeſs and ſwear allegiance to God; then ſhall all rebellions ceaſe! Iſa. 45. Phil. 9. Rev 5.

Chriſtian experience proves the reſtoration of all things; when a man comes to ſee himſelf leſt & undone, vile in God's fight, unworthy of his mercy, and totally unable to deliver himſelf from his ſin and miſery, he is then brought by the power of GOD, to reſign himſelf into GOD's hands, without reſerve, to do with him according to his will; being convinced that God neither will nor can do him any injuſtice, he views him as an holy righteous good and merciful God, he ſees that he is undone without a Saviour, Chriſt is revealed to him as able and mighty to ſave, even to the uttermoſt, he 〈◊〉 a ſufficiency in Chriſt to ſave, not only him the vileſt; but the whole world! he ſees his love, ſo rich boundleſs & free, and his willingneſs to ſave all, that he admires and is overcome with the tranſporting view, he beholds his love like a river flowing down to him as free as water he knows that altho' he is the moſt unworthy, yet God in his unbounded love & mercy has graciouſly pitied him. Iſa 55, 1.46.12, 13. Jerem. 31, 3. Mat. 9. 〈◊〉 and many more texts are precious to him, be not only hopes for; but feels & knows ſalvation; he not only prays for himſelf; but prays & longs, that every ſoul of Adams race might come to know the love & mercy of God in Chriſt Jeſus, infinitely full free and unmerited, He beholds in Chriſt an infinite fulneſs, ſufficiency & willingneſs, to ſave all without exception! he loves all mankind, even his enemies, and wiſhes that they might come & partake of his grace, and earneſtly deſires the ſalvation of all, and prays for it, as for his own; he could embrace the whole human race in the arms of benevolence, If he had as much power as good will, he would bring all to bow to the ſcepter of grace, and to become reconciled to God thro' Jeſus Chriſt, and obedient to him!

Then let me aſk you, can a ſmall drop be longer than the unfathomed abys and ocean of love? Have you more compaſſion on your fellow-creatures than God that made them? Can any effect be greater than its cauſe? Would you bring all to God and cauſe them to be happy if you could? And will not he, to whom nothing that he pleaſes is impoſſible, bring all creatures to be reconciled unto himſelf at laſt, and become obedient to him? He has infinitely more love to his creatures, than all the ſaints and angels have, he is poſſeſſed of infinite power and wiſdom, as well as love, all means to accompliſh the works are known to him: He can do it in a way that ſhall cauſe his praiſe to abound exceedingly, it is his will and purpoſe ſo to do; what then can hinder him from fulfiling it?

Our Lord hath commanded us, Matt. 5, 41—48.18, 21. Luke 6, 27—38. to love all mankind, even our enemies, to do good to them 〈◊〉 render good for evil, to forgive them that treſpaſs againſt us, to pray for them, that we may be the children of our father who is in heaven, whoſe tender mercies are over all his works: But if he doth not love all himſelf and do good to them, and will nev'r forgive them who treſpaſs againſt him, and render them good for evil, he hath commanded us to be more perfect in that reſpect, than himſelf: which to ſuppoſe is highly abſurd. What ſo all we ſay to that doctrine that teaches us, that God hates with a perfect hatred many of thoſe whom he hath commanded us to love as ourſelves?

Now is it poſſible to ſuppoſe with any degree of reaſon, that our Lord would command us, upon pain of his higheſt diſpleaſure, to forgive thoſe whom he hated, and determin'd to puniſh while he ſhould exiſt, without having the leaſt deſire or deſign to do them good? Has he promiſed us the greateſt bleſſings, if we will forgive all men, and will he never forgive them? He that can believe this, let him believe it.—Paul exhorts to pray for all men becauſe it's God's will, that all men ſhould be ſaved, (or reſtored) and becauſe that Chriſt gave himſelf ranſom for all, to be teſtified in due time, and commands, ſaying, Theſe things do and teach, 1 Tim. 2.1-8. and 4, 9 10 11. to pray without doubting. O! what 〈◊〉 word is this! May we, ought we to pray for the ſalvation of all men without doubting? Surely God would never have commanded us to do this, unleſs it was his ſecret purpoſe to reſtore all men in his own time. The belief of the doctrine of the reſtoration of all men, doth not in the 〈◊〉 and to hinder us from loving all, doing good to all, forgiving all men their treſpaſſes, and praying for all men but rather encourages us ſo to do, from the conſideration, that God loves them 〈…〉 all, and is determined to make them all, ſubjects of 〈◊〉 kingdom at laſt.

This doctrine of the reſtoration doth not tend to make us hate God, nor doth it tend to produce ſelfiſhneſs, nor prevent benevolence, meekneſs, humility, forbearance, forgiveneſs, charity and all goodneſs, it does not tend to produce pride, envy, malice, rage, fury, wrath or madneſs againſt our neighbours or fellow-creatures, but the contrary "Glory to GOD in the higheſt, and on earth, peace, good will towards men" It cannot be a licentious doctrine, for the above reaſons, i. e. becauſe it cauſes benevolence, meekneſs, humility, forbearance, forgiveneſs, charity and all goodneſs, to abound and increaſe, and does not fill our breaſts with ſelfiſhneſs or pride, nor cauſe our breaſts to ſwell with pale envy and rancarous malice, at the happineſs of others. 1 John II, 10. Gal. V, 14. Rom. XIII, 8.9, 10.

☞ Texts where the words eternal, for ever, and everlaſting are applied to things and times, that have had, or muſt have an end, [alſo the words, not to be quenſhed, Amos V, 6, Jer. VII, 20. have had an end.] Gen. XIII, 15. XVII, 7.8.13. XLIV, 32. XLVIII, 4. XLIX, 26. Ex. XII, 14.17.24. XXI, 6. xxvii, 21. xxviii, 43. xxix, 9.28. xxx, 21. xxxi, 16.17. xxxii, 13. Lev. iii, 17. vi, 13.18.20.22. vii, 34.36. viii, 15. x, 9. xvi, 29.3 • .34. xxiii, 14.21.31.41. xxiv, 3. xxv, 30.46. Num. x, 8. xv, 15. xviii, 8. xix, 10. Deut. iv, 40. xv, 17. xviii, 5, xxviii, 46. Joſhua iv, 7. xiv, 9. 1 Sam. ii, 30. iii, 13. xxvii, 12. xxviii, 2. 1 Kings xii, 7. 2 Kings v, 27. xxii, 17. 2 Chro. x. 7. Jer. xvii, 27. Ezek. xx, 45—48. Hab. iii, 6. Jona ii, 6.7. and many more might be added.

Now the rule for underſtanding words is this, what muſt be the meaning of the word in many places, and what may be the meaning in all places, is the true ſenſe of the ſame.

Objection, Although the ſingle word for ever, in the ſaid texts, ſeems evidently to intend certain limited periods, yet what can you do with thoſe texts Rev. xiv, 11. and ditto xx, 10. the miſery of the wicked ſhall endure for ever? Anſwer, you bring three texts, which are all that are to be found in the whole bible, where they are uſed in that ſenſe; I ſhall now invalidate thoſe evidences for endleſs damnation, by bringing an equal number of texts, where you will ſee the words in a limited ſenſe, i. e. Iſa. xxx, 8. Jer. vii, 1.7. ditto xxv, 5. and further read Heb. i, 8. and compare it with 1 Cor. xv, 24.28.

Even Chriſts kingdom ſhall end, 1 Cor. xv, 24.28. if Chriſts kingdom ſhall have an end, much more ſatan's! If a reward as ſuch ſhall ceaſe; how much more puniſhment!

The miſery of the wicked ſhall end, becauſe the kingdom of evil ſhall end.

The ſubjects of Chriſt are his natural ſubjects, he is their rightful ſovereign: But ſatan's ſubjects are ſlaves, led captive by him at his will, he is an uſurper, and all that are in bondage to him belongs to Chriſt, who will finally draw them all to himſelf. When evil is broken, its influence ſhall no more prevail over thoſe that are captivated by it; and they ſhall feel the conſequences of ſin in ſuch a manner as to loathe it, and they ſhall heartily return, and ſwear allegiance to their rightful king. All the influence of God and goodneſs, ſhall tend to diſolve the kingdom of darkneſs, and to put an end to the thraldom and miſery of it's unhappy ſlaves.

If the lake of fire or ſecond death itſelf ſhall be deſtroyed, ſhall ceaſe and be no more; there is an end to tormenting pain, and that it ſhall be deſtroyed and be no more, read Iſa. xxv, 8. Hoſ. xiii, 14. 1 Cor. xv, 26.55. death the laſt enemy ſhall he deſtroyed, if this be true, then not one enemy ſhall be left! it would be abſurd to ſay, that altho' the very laſt enemy ſhall be deſtroyed, yet many millions ſhall remain to all eternity, read 1 John iii, 8. Unleſs Chriſt finally deſtroys the works of the devil, even all ſin out of the univerſe, his purpoſe muſt eternally be fruſtrated. Heb. ii, 14,

As to Judas Chriſt promiſed twelve thrones to the twelve apoſtles, Matt. xix, 28. and therefore he muſt be reſtored, or the promiſe can't be fulfiled. And Chriſt prayed for his murderers and crucifiers &c. As to what Peter ſays, Acts i, compared with Pſ. lix 25. St, Paul applies part of ſaid pſalm to the Jews, as 〈◊〉 as Peter applies it to Judas: See Romans xi, 9.10. and the whole chapter.

That repentance may find place in hell, ſee Wiſ. v, and Luke xvi, • 8.30, If there was no ſuch a thing as repentance in hell, or the priſon after death, how came Chriſt to preach to the ſpirrits in priſon? 1 Pet. iii, 19.20 dit. iv, 6.

It may be queſtioned, whether there it not ſomething in the idea of limited, yet certain puniſhment, ſo juſt equitable, reaſonable, and evident, that is more calculated to produce belief, and conſequently more effectual to deſtroy falſe hopes of eſcaping it, and alſo to check that daring preſumption, which riſes out of the idea of endleſs miſery, than can be found in the contrary doctrine. Endleſs puniſhment ſeems to ſhock tender minds, at leaſt numbers have no better excuſe for finning greedily than this, that there is no hopes of there being ſaved, therefore they are determined to ſin on, ſince it can make no difference.

Though damnation has been commonly underſtood for many ages, and has been preached as ſuch, yet it has not prevented evil at all, or very little: Thoſe people that believe in the univerſal reſtoration live ſtricter: than others who don't, in general: The german Baptiſts all believe it, yet no people live ſtricter or more moral than they do, and many hundreds beſides them, yet it don't tend to make them licentious. Endleſs damnation is too unnatural to be believed; but limited puniſhment being more reaſonable ſeems more certain. Certain it is, that where the idea of endleſs miſery prevails, it doth not prevent iniquity in the meaſure that might be expected, on the ſuppoſition of its being the truth of God. The great number of heathens, who die without ever being favoured with the written goſpel, or ever of hearing of endleſs miſery; the many that die in their infancy and childhood, together with the inſtances of ideots, and perſons born deaf; all convince me more than any logical arguments, that God has many ways of inſtructing and reclaiming his creatures in another ſtate, than we are acquainted with. It is not ſo much the intention of God, merely to reſtrain ſin, as to ſhow in all it's dreadful deformity, puniſh it according to it's deſerts, and finally ſhow the ſuperabounding of his grace, in overcoming and totally deſtroying it out of his creation; which ſhall be accompliſhed, when he that ſitteth upon the throne ſhall make all things new, and there ſhall be no more death, neither ſorrow, nor crying, neither ſhall there be any more pain, for the former things are paſſed away, Rev. xxi, 4.

I don't wonder that univerſal reſtoration is not admitted by the generality of learned preachers; for how wou'd it affect their preaching? for inſtance, would it not mar a modern ſermon, the ſoul and eſſence of which is — damnation — eternal damnation — the everlaſting torments of hell, &c. &c. expreſſions of wonderful force and pathos, and that admit of a very convenient variety of change. Univerſal reſtoration gaining ground, what would become of pulpit rhetoric, ſo enobled as it has been by fire and flame, for ever more? by this craft, ſaid ſome of old: we have our wealth, and with as ſtrong a jealouſy, might others then cry out, — nay, ſpoil us not; for this is the ſecret fund, out of which we make up all deficiencies and fill up every chaſm.

The doctrine of the reſtoration of all things, is no new doctrine; many have wrote upon it, hundreds have preached it, and thouſands have believed it, ſince the reformation. The truth of this bleſſed doctrine was well known to the apoſtles of Chriſt, and to the firſt Chriſtians, was by the apoſtles and firſt Chriſtians declared, and handed down to ſucceeding generations, and ſome of the fathers, (as they are called) as Origen &c. whoſe writing have been preſerved, were open witneſſes for it, and indeed it hath had witneſſes in all ages, down to the preſent day.

Many preachers in our days believe it, although they preach of endleſs damnation: For as long as they want to belong to the ſynod, or council of learned miniſters, or prieſts, or ſanhedrims, they muſt conform to the rules and canons of their particular ſect, or corporation, which rules canons, traditions of their elders, or doctrines of men, to them are more ſacred, than the writings of the apoſtles of Chriſt; for the ſcriptures they may turn, twiſt, obſerve ſome, reject other parts of them, diſobey ſome ſcripture commands, alter others &c. but the rights, rules, ordinances and commands laid down in their ſymbolical and canonical books, muſt be punctually obſerved and kept, if ſome of the doctrines therein contained, ſhould even be found to be diametrically oppoſie to Chriſt's doctrine. And as univerſal reſtitution is contrary to their ſyſtem, they dare not utter it, for fear of man's diſpleaſure; on the contrary, as endleſs damnation compoſes a part of their ſyſtem, they muſt preach it up, or be in danger of being anathematized, by their brethern in black, i. e. the tribe of Rubies, and then be curtailed of their titles of honour, greetings in the markets, chief ſeats in ſynagogues, uppermoſt rooms in feaſts, of fine clothings, great yearly ſallaries, gaudy trappings and furniture; and perhaps become as poor as one of the apoſtles of our Lord Jeſus, when they ſojourned on this earthly ball, or as Chriſt himſelf, who had not any thing to lay his head upon, much leſs fine houſes, lands &c. But if there be a Heretick in the world, it is the man who for the love of money or applauſe, or through the fear of man preaches that to others which he himſelf doth not believe.—He that is ſuch is ſubverted, and ſinneth being condemned of himſelf, Tit. iii, 11.

God hath ſworn, that to him every knee ſhall bow, every tongue ſhall ſwear, Iſa. xlv 23. That in the name of Jeſus, every knee ſhall bow, of things in heaven, things on earth, and things under the earth, and that every tongue ſhall confeſs, that Jeſus Chriſt is Lord, to the glory of God the father, Phil. ii, 10.11.—Their torments and ſorrows ſhall humble, and bring them down.—That it is the myſtery of his will, according to his good pleaſure, which he has purpoſed in himſelf in the diſpenſation of the fulneſs of times, to gather together, or rehead, in one, all things in Chriſt, both which are in heaven, and on earth, even in him, Epheſ. i. 9.10. —And having made peace through the blood of his croſs, he is determined to reconcile all things to himſelf, whether things in heaven, or things on earth, Col. i, 20.—That he worketh all things after the counſel of his own will, Epheſ. i, 2.—That he will have all men to be ſaved 1 Tim. ii, 6.—That the father loveth the ſon, and hath given all things into his hands John iii 25.—And that Chriſt ſaid, all that the father giveth me, ſhall come unto me, and him that cometh unto me I will in no wiſe caſt out. John vi, 37.—He is faithful who has promiſed, and in his own time will fulfil all his purpoſes and promiſes. —See examples of his long ſuffering, mercy, and love, in the caſes of Manaſſeh, Nebuchadnezar, Mary Magdalene, Saul and many others.

As Chriſt is alpha, ſo he will be omega; as he was the beginning, ſo he will be the ending; as he is the firſt, ſo ſhall he be the laſt: He will outlive all ſin enmity and evil, and totally aboliſh and deſtroy the works of ſatan, and the kingdom of ſatan: He will exiſt an endleſs duration, when ſin, enmity, and evil of every kind are no more!

Paul ſays: that God is the ſaviour of all men, and commands Timothy, ſaying: theſe things command and teach, 1 Tim. iv, 10.11. but our modern preachers contradict Paul, and make him a liar, for they ſay, i. e. God or Chriſt ſaves only a ſmall number, and that ſatans kingdom ſhall remain to all eternity, and that he will have abſolute dominion over them, and torment and puniſh many millions of ſouls, that God made unto endleſs duration: At that rate Chriſt has not power ſufficient to conquer ſatan his enemy, nor to deſtroy his works, although ſcripture informs us that he both has, and will make his enemies his footſtool, and bring all things in ſubjection under him, and will reconcile all to himſelf, and that he is the head of all principality and power. O ye blind, guides! ye defenders of ſatans kingdom! how amazed you will be, when the time of the general reſtoration comes.

Every perſon, who by reaſon of ſin and rebellion againſt God, that will be caſt into the lake of fire, will continue for a time therein, and be ſufficiently puniſhed for the ſame: But will then be reſtored by Chriſt, as ſoon as they have undergone their puniſhment. I ſhould imagine, that if a poor damned perſon, ſhould only be a few thouſand years in the lake of fire and brimſtone, [as the unbelievers in Noah's time, till Chriſt preached to them) it would be a ſufficient puniſhment for their wickedneſs committed in their ſhort lives of forty, fifty, or one hundred years, though I don't ſuppoſe their pain will end as ſoon; but may perhaps may laſt many thouſand years, and after they are reſtored, they will not poſſeſs as great a degree of happineſs, as the elect, who have followed the Lamb, in the regeneration in their life, and preſerved therein unto the end.

That the fallen angels, as well as all mankind, will, by the judge of the quick and dead, be judged according to their works, and receive their reward, according to their deſert or deeds, I believe; but that is not againſt the reſtoration of all things. No creature can in ſuch a ſhort time, or a time that ſhall have an end, commit as much evil, as to deſerve endleſs puniſhment in a lake of flaming fire, for there is no proportion, or likeneſs between endleſs duration, and a time to end, and eſpecially between the ſhort life of a man in this world, and endleſs duration: And I ſhould think that the damned, would be ſufficiently tormented, and pay dear enough, for all their evil deeds, that they done in their thirty, forty or fifty years; if they ſhould remain but thirty forty or fifty thouſand years in hell, for one day's puniſhment in hell, would ſeem longer and ſeverer, than many years in this world, even on a bed of ſickneſs, God is as good as he is juſt, and will not give any of the damned one ſingle ſtroke more than they deſerve; but rather leſs, as he is a God of love, mercy and pity, and after all and every one hath received their puniſhment, for their evil deeds, they will certainly be ſet free out of priſon, and out of pain, redeemed through Chriſt, and made happy, both men and fallen angels. There is no ſuch words in all the ſcriptures, as endleſs death, endleſs damnation, endleſs deſire or will of ſinning. There is no proportion between an endleſs puniſhment, and ſins or crimes of forty fifty ſixty or ſeventy or one hundred years committing: A man of common ſenſe would rather ſuffer the greateſt tribulations and anguiſh during a life of ſixty or ſeventy or eighty years in this world, in order to enter into immediate happineſs after death: than live a life of great pleaſure here, and be afterwards tormented in fire and brimſtone, if his torments ſhould continue but a few thouſand years: He muſt be right fooliſh or mad, that would rather live here in pleaſure fifty ſixty or eighty years, and be tormented in hell, if it were but a few thouſand years: than live a godly life, and after death enter into endleſs glory.

It is contrary to ſound reaſon, to ſuppoſe that an allmighty, allwiſe allknowing good, and merciful God, ſhould have created many miſſions of ſouls to be tormented in a lake of fire, without end, as well as it is contrary to ſcripture. Or that he ſhould puniſh them ſo long, for the crimes committed in a few years. See Iſa. lxv 7. lxvi 22. compared with 2 Peter iii, 10.11.12.13. Rev. xxi, 1. concerning the creation of new heavens and new earth, and the earth being diſolved with fire.

The reſtoration of all things, after the conflagration, will be gradual, but the earth will be firſt reſtored, at leaſt a conſiderable part of it, for as we read of the lake of fire burning with brimſtone into which the beaſt and falſe prophet were caſt alive, before or at the beginning of the millennium, and the devil himſelf at the end of it, before the ſecond reſurrection and the judgement, which lake of fire and brimſtone was doubtleſs in a part of the earth, before the conflagration turned the whole into an univerſal lake of the ſame kind, ſo a principal part of the earth may be renewed, and yet a part may continue as a place of torment, long after the deſcent of the holy city. But the new creation of the earth and its ſurrounding atmoſphere, together with the deſcent of the holy city from God out of heaven, cannot be for their ſakes who will have dwelt therein for ages before, and who ſhall go no more out; but for the ſake of thoſe unhappy beings, who being caſt into the lake of fire, experienced the amazing torments of the ſecond death. If God had deſigned to leave all thoſe who ſhall remain on the earth, and periſh in the general conflagration or lake of fire and brimſtone, to continue in that miſerable ſtate to all eternity, we ſhould never have heard of the earth being created anew, by the power of God, nor of the holy city deſcending from God out of heaven: But as Jehova, hath purpoſed to create all men anew in Chriſt Jeſus, in the ages to come, and in the diſpenſation of the fulneſs of times, to rehead or rally all things which now are ſcattered under one leader, therefore he will renew the earth, and make it the ſcene, or ſtage, whereon theſe moſt amazing wonders ſhall be performed. God will look down from heaven, upon the earth in it's melted ſtate, as he did formerly upon it, when it was overwhelmed with waters, or as a ſkilful founder watches the ſtate of the melted metal in his furnace, and knows exactly when to begin his operations, ſo the great ſupreme in his appointed time, ſeeing that the great fire hath diſſolved the earth, and thereby hath brought it to a proper ſtate for him to manifeſt his creating power upon, and alſo, that a conſiderable number of the ſufferers are humbled, and prepared for him to manifeſt his redeeming power, love and grace, in and upon; he will than without delay begin to put his gracious deſigns into execution, by firſt renewing a habitation for them, and then renewing them to dwell therein: than will he cauſe his holy city to deſcend from God out of heaven, to make a long continuance with men. In this glorious city, Chriſt and his ſaints ſhall reign for ages and ages, 〈…〉 things ſhall be gradually ſubdued, and reſtored: then, and not till then, will Chriſt deliver up the kingdom to the father, that God may be all in all, beyond which cloſeing ſcene of the mediator's kingdom, the ſcriptures do not carry us.